METHOD IN DOGMATIC THEOLOGY

Prof. Clement Chinkambako Abenguni Majawa,

The Catholic University of Eastern Africa.

Email: clemajawa@yahoo.com
Tel: +254.722.659020
ABSTRACT

A student or scholar of Dogmatic theology researches and investigates, interprets

and inculturates, experiences and witnesses primarily on the Catholic Church’s
revealed Teaching or Doctrine of Faith and Morals (Christian Mysteries) from
Protology (first revelatory mystery at Creation) to Eschatology (last redemptive
mysteries) in histories of Revelation and Salvation. The content of the Dogmas as
revealed Truth based of the Sacred Scriptures and Sacred Tradition do not ‘change’
but their speculative examination, interpretation, re-alignment and
contextualization do change to fit in the changing historical times. Thus, Dogmatic
theology follows the methodology of the Church which pursues its evangelization,
revelatory, salvific and evangelization objectives by both “scientific” (inductive
research study) and “non-scientific” (religious, prayer, mysticism, human
experience, etc.) methods. Methods of doing Dogmatic theology in the Church had
a dynamic evolution from the Biblical, Apostolic, Patristic and earlier Conciliar
times to the third millennial times. The theological methods have to be faithful to
the Truth of Triune God and the Gospel as taught by the Church’s Tradition. These
methods rooted in anthropological, philosophical and theological wisdom are
divine-human scientific instruments of evangelization, hermeneutics and
preserving the Church’s identity of Unicity, Sanctity, Catholicity and Apostolicity.
However, the contemporary world of multi-religions and multiculturalism,
relativism and materialistic globalization is pausing new challenges to the
credibility and relevance of both the Church’s Dogmas and their theological
methods. Secondly, the various disciplines of the Catholic theology (eg. Biblical,
Moral, Fundamental, Historical, Liturgical, Spiritual, Pastoral, etc. are sometimes
not clear with their unique approach and so are confused and disengaging in their
interdisciplinary and complementary approaches. Thus scholars and students of
theology, and dogmatic theology in particular have difficulties in the ‘re-

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interpretation’, ‘reformulation’ and transformative ‘inculturation’ in the Church
and society. The paper then wants to give the aim, nature, mission, goal, ethos,
evolution and roadmap of scholarly and professional methodology of doing
Dogmatic Theology in the Catholic Church. Scholars and students of Dogmatic
theology, and those engaged in various disciplines of theology will be enriched as
they embark on addressing fundamental and relevant theological questions
pertaining to their areas of specialization keeping in mind St. Anselm of
Canterbury’s wisdom ‘theology is faith seeking understanding’ of Gods Truths of
Faith and Morals (Dogmata Fidei and Dogmata Morum) in Church and society.
Theological methods are always identified, explored, constructed and responding
to the social, ecclesial, religious and intellectual landscape in which they have
roots, routs, evolved, variously questioning and rejecting (renouncing errors and
contradictions), incorporating and transforming ways of Christian Teaching and
Morals in society in the histories of Revelation and Salvation.

Key words: Dogmatic, Theology, Church Teaching, Approach, Revelation,

Salvation.
1. PREAMBLE

1.1 Theology is essentially understood as ‘Faith seeking understanding of God’s

Truth (St. Anselm of Canterbury 1033-1109). Faith is foundational in studying and
doing genuine Catholic theology, morality, spirituality, pastoral praxis and life of
the Church and society. According to the Church’s International Theological
Commission (Vatican, 2011, no.5), Theology is scientific research and reflection
on the divine revelation (Christian Mysteries) which the Church accepts by faith as
universal saving truth. In its diversity, theology is united in its service of the One
Truth of the Mystery of God. The unity of theology does not require uniformity,
but rather a single focus on God’s Word and true interpretation of its innumerable
riches by theologies able to dialogue and communicate with one another in
different contexts.1 All disciplines of Theology in the Church: Biblical, Dogmatic,
Ecumenical, Liturgical, Moral, Patristic, Spiritual, Pastoral, etc. are essentially
done with Faith, and are intrinsically united in the One Triune God and other
Christian Mysteries through the Holy Spirit and are at the missionary service of the
One, Holy, Catholic and Apostolic Church for deeper evangelization in the
histories of revelation and salvation. All theological Disciples deal with the same
Divine Revealed Truth or The Deposit of Faith. The Deposit of Faith is Scriptures
1
International Theological Commission, Theology Today: Perspectives, Principles and Criteria, Vatican,
2011.

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and Tradition which is Divine Revelation given through the Deeds and Words of
God in the Histories of Revelation and Salvation. The Deposit of Faith is defined
as Articles of Faith to give its Mission in the Church as Dogmas.

1.2 Dogmatic theology in the Catholic Church defines, understands, investigates,

interprets and teaches the Christian doctrines, Christian mysteries and Teachings of
the Church as Truths of Faith for life guided by the Sacred Magisterium in the
histories of Revelation and Salvation. Christian faith is the starting point and is the
anchor which unifies, propels and enriches the dogmatic teaching in the Church
and society. Theology then seeks to find new ways of explaining and interpreting
the Church’s teaching to the changing contemporary world. Theology is concerned
with how people can meaningfully understand and present their faith so that it
becomes relevant and useful in answering the daily questions. 2 Theology also seeks
to converse and brings about better understanding of ‘concealed’ or ‘hidden’ or
‘difficult’ or ‘distorted’ or ‘compromised’ or ‘falsified’ or ‘yet to be defined’
beliefs of Christianity (Church teachings). Finally, theology has the task of
debunking3 (exposing and revealing erroneous, exaggerated or pretentious)
theories or ideologies or trends that misrepresent and distort the Teaching of the
Church, and then Theology either from Above and Below presents hermeneutical
correction and transformation so that Faith and Morals can be renewed for deeper
evangelization. A theologian must have a profound faith in the Church’s teachings
before he or she begins to study, investigate and interpret them.

1.3 Methodology on the other hand, is a systematic way or approach or

investigation that researches, reflects, provides and uses trans-positioning
transcultural and dogmatic processes to explicate the message of Revelation in a
given context and reach a desired objective in theology. The dogmatic process is
that doctrinal approach which the Church as the true Teacher of all ages and
cultures, judges, defines and experiences an understanding of the message of
revelation that transcends past particular cultures and gives accurate expression of
Faith to a more evolved understanding of revealed truth. Such teachings and
judgments do not belong to the private theologian or community but to the
Universal Church under the guidance of the Holy Spirit. Mueller (1984) says a
method then allows people to know how we arrived at a doctrinal objective,
answer, solution or conclusions for the common good and informed decisions in
2
Charles D. Barrett, Understanding the Christian (Englewood Cliffs, New Jersey: Prentice-Hall 1980),
180
3
Debunking is a systematic process of showing, revealing, exposing, unlocking, unmasking erroneous,
false, exaggerated teaching or ideology or view with intention of correcting it for the good of all in
Church, religion or society. Cf. Bernard Lonergan, Methods in Theology, N. Y.: Herder and Herder,
1972.

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the Church and society.4 A Dogmatic theologian should have a clear point of
departure, hypothesis (presuppositions) direction and methodology to use,
destination and consequences for theology

1.4 Need for Induction and Orientation in Dogmatic Theological Method: A

student of theology needs profound orientation, induction and training in dogmatic
theological method so as to be faithful to the Church’s mission of study, research
and experience of the Christian Mysteries, in the processes of missionary
evangelization and transformation of peoples.”5 These methods and trends should
be upheld in any theological investigation guided by the Church (Walter Kapser,
1967)6. Dogmatic Theology is not faith, neither is it simply a study or reflection on
doctrine. Theology is a ‘faith seeking understanding and experiencing of God in
people’s lives’ (St Anselm)

1.5 Foundation of Dogmatic Theology is the Word of God: Theology is the

word, study, discourse, reflection, conversation and experience of God. As the
Word of God, theology is founded on seven Scriptural texts: (a) “In the beginning
was the Word, and the Word was with God, and the Word was God” (Jn.1:1) (b)
“The Word of God became human and dwelt among us and we saw His glory –
Emmanuel ‘God is with us’ (Jn.1:14) (c) Jesus Christ the Son of God ‘is the Way
and the Truth and the Life. No one can come to the Father except through me’
(Jn.14:6) (d) ‘All Scripture is the inspired Word of God and is used for teaching,
for refuting, for correction and for training in righteousness, so that all people may
be competent and belong to God (2 Tim.3:16); (e) ‘Go into the whole world and
proclaim the Gospel (Word of God) to all people and every creature; so that
whoever believes and is baptized will be saved’ (Mark 16:15-16). (f) Thus, the
Church’s Christian dogmas, morality and spirituality are built from these texts. The
Church is the custodian of the revealed Truth because of its living God, a pillar and
buttress of the Truth (1 Tim. 3:15) (g) and so the Apostles and Church leaders as
Servants of Christ, are Stewards of the Mysteries of God through the Magisterium
(1 Cor. 4:1) These texts summarize the origin, nature, mission, method and destiny
of theology which may define and interpret the dogmas.

4
J.J. Mueller, What are they Saying about Theological Method, New York, Ramsey: Paulist Press, 1984,
1-3.
5
Peter Henrici, A Practical Guide to Theological Study, Rome: Editrice Pontificia Universita, 2004, 37.
6
Walter Kasper, Concilium, (January 1967), 76-78.

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2. SCOPE OF DOGMATIC THEOLOGICAL METHOD INFLUENCED BY
SCHOLASTIC PHILOSOPHY:

2.1 Dogmatic Theological Method roots in Scholastic Philosophy:

Dogmatic theological method evolved from the Scriptures and its content
development was inspired and influenced by theological development of Christian
Teachings at different historical times. The period of Scholasticism contributed a
lot to the development of theological methods as we have them today.
Scholasticism is a scientific term used to designate both a Method and a System. It
is applied to Theology as well as to Philosophy. Scholastic theology is
distinguished from Patristic Theology link St. Augustine (Definition of the Truth)
on the one hand, and from Positive Theology (Creative thinking, reflection and
interpretation of the Truth) on the other, as championed by medieval thinkers.
Ulrich Leinsle (2011) mentions that Scholastic Theology was used to designate
that peculiar phase of theological development which lies between the Patristic age
and the Age of the Reformation. The Apostolic age had founded Christianity as a
regenerative principle in human society; the Patristic age which defined Christian
Doctrine had crystallized the Teachings of Christianity as Ecclesiastically
Sanctioned Dogmas which we have in the Church today. Scholastic Theology is a
philosophical intellectual method or way of approaching God, was scientifically
developed in the Western church, and further developed with multidimensional
methodical trends in the Roman Catholic Church.. "Scholastic theology tried to
understand logically the Revelation of God and conform to philosophical
methodology. This methodological work had roots and was reconciled with ancient
classic (Greek) philosophers like Aristotle. Thus, Scholasticism became a term
used for Theology as pursued in the context of the medieval intellectual
theological heritage and early modern university in Europe (1100 – 1700) based on
divine and human wisdom and shaped by the centrality of the disputed question to
its form and structure.

2.2 Philosophy as the Ancilla of Theology (Philosophia ancilla Theologiae)

This was St. Thomas Aquinas’ scholastic wisdom following the philosophy of Peter
Damian. Philosophy is the handmaid or servant of Theology. In medieval era,
Philosophy was separate discipline that existed, in part, to support and aid
theological questions and enquiry. Philosophical theology is both a branch and
form of Theology in which philosophical methods are used in questioning,
developing or analyzing Theological concepts and position. The philosophical
theological method is utilized to arrive at a clearer and objective understanding of

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Divine Truths and Christian Mysteries or Teachings. The Method has some ethic
manifestations in Methods of Dogmatic Theology today. The idea of handmaid of
theology did not prevent the medieval scholars from developing original and
innovative philosophies against the backdrop of their Theological inquiry,
definitions and projects.

2.3 Scholastic Philosophy as Foundation for Theological Methods

This is the Aristotelo-scholastic philosophy, which has gained an ever stronger

foothold in ecclesiastical institutions of learning. Guided by sound pedagogical
principles, Popes Leo XIII and Pius X officially prescribed this philosophy as a
preparation for the study of theology, and recommended it as a model method for
the speculative treatment of dogma. While in his famous Encyclical "Pascendi" of
8 Sept., 1907, Pius X praises positive theology and frankly recognizes its necessity,
yet he sounds a note of warning not to become so absorbed in it as to neglect
scholastic theology, which alone can impart a scientific grasp of dogma.

The great scholars of Scholastic period are: Anselm of Canterbury ("Father of

Scholasticism") Peter Abelard, Alexander of Hales, Albertus Magnus, Duns
Scotus, William of Ockham, Bonaventure, and Thomas Aquinas. Aquinas's
masterwork Summa Theologica (1265–1274) is considered to be the pinnacle of
scholastic philosophy and Theology. (Ulrich G. Leinsle, Introduction to
Scholastic Theology, Washington DC: The Catholic University of America,
2011). Professor Leinsle’s intensive works with a wide concept of scholasticism
includes systematic theological thought from the Fathers of the Church until Leo
XIII. Scholasticism for Leinsle is not a label for certain characteristics or a specific
time period. Rather, it is a term used to cover a variety of theological methods and
concepts.

2.4 Scholastic Theological Method led to Dogmatic Theological Method.

The scope of the Scholastic Theological method which contributed more to the
development of Dogmatic Theology and Method had FIVE characteristics:

(1). To open up completely the content of Dogma (Christian mysteries) and to

analyze it by means of dialectics and hermeneutics.

(2). To establish a Logical connection between the various Dogmas (Christian

mysteries) and to unite them in a well-knit theological system; of faith and morals.

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(3). To derive new (interpreted) Truths, called "Theological conclusions" from the
premises by syllogistic reasoning;

(4). To find reasons, analogies, congruous arguments for the Dogmas; and make
them meaningful and relevant to all contexts.

(5). To show that the mysteries of Faith, though beyond the reach of reason, are not
contrary to its laws but can be made acceptable to our intellect. It is evident that the
ultimate purpose of these philosophical speculations cannot be to resolve dogma
finally into mere natural truths, or to strip the mysteries of their supernatural
character, but to explain the truths of faith, accepted to human mind and life.

3. NATURE OF CHURCH’S DOGMAS

Dogmas are the content of Christian Mysteries which are divinely revealed for
human faith and salvation. The place of Dogma in revelation, evangelization,
Church and salvation, and finally the theology and methodology of Dogma must be
profoundly and professionally understood by students and scholars of theology.
Dogmatic discipline deals with the Church’s Dogma, Doctrine, Catechesis,
Theology and Spirituality.

The Catholic Church Dogmas are symbolic mediations of the revealed truth, which
bring us into saving relationship with God. Thus, a dogma communicates faithfully
or mediates divine message or revelation between God and human beings in the
history of salvation.7

By Dogma in the strict sense is understood as “a truth immediately

(formally) revealed by God in the Sacred Scriptures and Sacred
Living Tradition and which has been proposed by the Teaching
Authority of the Church (Magisterium) to be believed as such for
salvation”.8 This refers to all revealed truths (Christian Mysteries)
which are to be taught and believed by Catholic faith as contained
in the Word of God written or handed down, and which are
proposed for people’s faith by the Church either in a solemn
pontifical definition or in its ordinary and universal authoritative
teaching.9

7
Richard Gaillardeiz, Teaching with Authority: A Theology of the Magisterium in the Church. Minnesota: Liturgical
Press, 1997, p.108.
8
De Fide, 1792.
9
Ludwig Ott, Fundamentals of Catholic Dogma, London: Herder Books, 1954, pp.429-435.

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Concept: Dogmatic theology is a scientific and systematic exposition of faith in
the whole system of Christian doctrine revealed by God about God Himself and
His saving activities through Jesus Christ (God-man) from Protology (Alpha) to
Eschatology (Omega) which people accept freely in faith under the Teaching
Authority of the Church within the history of salvation.

Method: Dogmatic theology in the Church involves methodical investigation of

the revealed truths of Christian faith. From its original, historical and Church
Tradition’s considerations, Dogmatic theology uses both Positive and Speculative
methodologies which are complementary. The methods identify, investigate,
analyse, interpret, clarify and contextualize the content of the Doctrine in the
histories of revelation and salvation.

Positive Dogmatic Theological Method: It is concerned with the Christian

doctrine of the revealed truth (Data) which are proposed to people’s belief by the
Teaching Authority of the Church (Propositio Ecclesiae) and are contained in the
sources of revelation which are Scriptures, Patristic – Tradition factor and the
Magisterium.

Speculative Dogmatic Theological Method: It is concerned with systematic

reflection on the Revealed Truths (Data) of Christian faith by the application of
human reason to the content of revelation and makes it relevant and salvific to the
various contexts of the church.

4. ORGANIZATION OF THE DOGMAS

The Catechism of the Catholic Church (CCC) on Dogma: The CCC teaches
about the meaning, mutual connections between Dogmas (Doctrine) and their
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coherence. These dogmas can be found in the whole economy of the Revelation of
the Mystery of Christ. "In Catholic doctrine there exists an order or hierarchy 234
of Truths, since they vary in their relation to the foundation of the Christian faith.”
(CCC 90)10 Every theologian should have a profound understanding of these
Dogmas or Christian Mysteries from Protology (First Redemptive mysteries:
Triune God, Creation, Fall and Grace) to Eschatology (last Redemptive mysteries
eg: Second coming of Christ, Universal Judgment, Heavenly Bliss, etc.) in the
history of salvation. Throughout Church history, theologians taught, researched on,
interpreted and experienced these Christian Mysteries in missionary evangelization
process. The number and detailed presentation of the Church’s Dogmas is
elaborated by Professor Ludwig Otto’s classic literature: Fundamentals of the
Catholic Dogma (1952). The Church’s Dogmas may be organized into TEN
Divisions:
(1)The Doctrine of God - Trinitarian Unity (Paterology, Christology /
Pneumatology)
(2) The Revelation (General-knowledge of God in Nature and Special-knowledge
in the Bible)
(3) The Creation (Protology/Fall/Promise/Providence)
(4) The Christian Anthropology: Man and Woman before God)
(5) The Hamartiology: ( Sin/Pain/Death)
(6) The Soteriology : Christ the Redeemer (Incarnation / Paschal mystery /
Ascension)
(7) The Church Tradition: (Apostolic / Patristics/ Ecclesiology/
Sacramentology /Mariology)
(8) The Consummator (Eschatology / Particular and Universal Judgment/God’s
Kingdom
(9) Ethics (Obedience to God and righteous habit, conduct, morality for good life)
(10) Apologetics: Defending divine origin and authority of Christian teaching and
faith)11

10
The Church gives 255 Traditionally Infallible declared Dogmas. http://www.traditionalcatholicpriest.com/wp-
content/uploads/2015/09/Dogmas-Of-The-Faith.pdf.
11
Ludwig Ott, Fundamentals of Catholic Dogma, Rockfold, Illinois: Tan s and Publishers INC. 1952. 1-502

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These TEN Dogmatic or Doctrinal Truths of Faith (Christian Mysteries) defined in
the Histories of Revelation and Salvation are known, studied, researched and
experienced according to the THREE Classifications given below:

4. 1 CLASSIFICATION OF DOGMAS ACCORDING TO DEGREE OF

TRUTH

The Church identifies: THREE Formal categories of Dogmas or Revealed Truths

(Christian Mysteries or Catholic Church’s Truth-(Teaching) Veritates Catholicae 12
through Faith and Reason. The three categories are according to revealed content:

4.1.1 Truth revealed formally and explicitly.

A Truth of Dogma is said to be formally revealed, when it is officially
communicated using the official authoritative means of the Church and is explicit
in a universally accepted medium or language. This Truth enters into the domain of
the infallibility of the Church.13

4.1.2 Truth revealed formally but only implicitly:

A Truth of Dogma is formal but only implicit, when the language is somewhat
obscure and concealed, and therefore it needs method of research investigation,
interpretation and historical experiences to find out the hidden theological
meaning.

4.1.3 Truth revealed virtually.

A Truth of Dogma is revealed virtually, when it is not formally guaranteed by the
Word, through creative thinking, speculated opinion and ecclesial interpretation in
the light of revealed Truth. Theological conclusions are revealed through
speculation. This Truth is logical and consistent with reason and shows evidence
of God’s Truths and His inspirational guidance to Church and Society.

4.2. CLASSIFICATION OF DOGMAS ACCORDING CONTENT, HUMAN

REASON, SOLEMN DECLARATION AND SAVING OF SOULS:

4.2.1 Content of Revealed Data (Christian Mystery) forms the:

(i).Content: General Dogmas (Dogmata generalia) which belong to the supreme,
foundational and fundamental truths of the Christian faith
12
Ludwig Ott, Fundamentals Of catholic Dogma, (6th ed.). B. Herder Book Company. 1955, 9–10. Also, Denzinger, Heinrich;
Hünermann, Peter; et al.- eds. (2012). Enchiridion Symbolorum: A Compendium of Creeds, Definitions and Declarations of the
Catholic Church (43rd ed.), San Francisco: Ignatius Press, 2012.
13
Yves Congar, The Dictionary of Catholic Theology, vol. 15, Paris, 1950, 341–502.
http://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/theological-conclusion

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(ii) Content: Special Dogmas (Dogmata specialia) belong to the individual truth
contained in the general truth.
4.2.2 In Relation to the Human Reason:
(iii) Rational Pure Dogmas (Dogmata Pura) are known solely through Divine
Revelation in the Scriptures, Patristic-Tradition’s Wisdom
(vi) Rational Mixed Dogmas (Dogmata Mixta) are known through systematic
reflection and interpretation of human reason on the revealed data
4.2.3 In Accordance with Solemn Proposition of the Universal Church
(v) Church’s Solemn Formal Dogmas (Dogmata Formalia) These are solemnly
proposed or declared for Christian belief by the Teaching Authority of the Church
as the infallible truths of Revelation
(vi) Church’s Solemn Material Dogmas (Dogmata materiali) These are not
proposed as infallible truths but have truths of faith which are further developed
and interpreted by human reason under the guidance of the church.
4.2.4 In Relation to Salvation of Souls
(vii) Necessary Dogmas for Salvation (Dogmata Necessaria): These are explicitly
believed by all in order to achieve eternal salvation.14
(viii) Non-necessary Dogmas for Salvation (Dogmata Non-necessaria): These
require implicit personal faith and are not necessarily faith abiding.

4.3. CATEGORIES OF DOGMATIC TEACHING ACCORDING TO

CHURCH’S INTERPRETATION OF TRUTH (There are 8 Levels)

INTRODUCTION: DOGMATIC THEOLOGICAL TRUTH (DEGREES OF THEOLOGICAL

CERTAINITY)

Degrees of certainty in the acceptance of Christian (religious) Doctrine: In

theology several grades of certitude are recognized. (1) The highest degree of
certitude is attached to immediately revealed truths. they are to be believed with
divine faith (Fides Divina) and if they are also defined by the Church, then with
14
Ibid.

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defined divine faith (Fides Divina Definita). (2) If the Church defines a Doctrine
of Faith and Morals that is not immediately revealed, it is to be believed with
ecclesiastical faith (Fides Ecclesiastica). (3) A doctrine that theologians generally
regard as a Truth of Revelation, but that has not been finally promulgated by the
Church Magisterium is said to be proximate to faith (Proxima Fidei), (4) and if
such a truth is guaranteed as the logical conclusion from a revealed doctrine, it is
called theologically certain (Theologice Certa). (5) Below this level are many
grades or graces of Certainty, ranging from Common Teaching (Sententia
Communis), when Catholic theologians responsive to the Church's Authority
agree on some historical (or contextual) event as having occurred through the
miraculous intervention of God.

4.3.1 DE FIDE (From the Faith – Deposit of Faith): the highest degree of certainty
because it is revealed by God, considered part of the divine revelation and
infallibly asserted. This refers to the Teaching of Faith contained in the Sources of
Revelation (the Sacred Bible and Sacred Tradition) and therefore believed to have
been revealed by God (De Fide Divina)

De Fide Divina (Truth of Divine Faith) also known as Dogma, De Fide, De Fide
Catholica. These are the Sacred Truths immediately revealed by God. They
possess the highest degree of theological certainty, which is the Word of God
and so abiding in faith to all believers. They are ‘considered’ as necessary for one’s
salvation. Thus, belief in such revealed Teachings is therefore ‘obligatory’. These
Revealed Teachings are an essential part of the Catholic Faith and Morals, and that
deliberate denial or rejection or distortion or compromise of such teachings is
considered as Heresy.

In Church Tradition and History there are a number of Church’s Documents

titled De Fide Catholica concerning the Catholic Faith. Some of them include:
(1).The Edict "De Fide Catholica" (Edictum De Fide Catholica issued by
Emperor Theodosius on 27 February 380, establishing Catholic Christianity as the
official religion of the empire. (2).The Tractate "De fide Catholica" of Boethius
(480-524 or 525) (3).De Fide Catholica ex Veteri et Novo Testamento contra
Iudaeos[1] by Isidore of Seville (560-636) (4). The Summa Contra Gentiles, also
known as Tractatus De Fide Catholica, contra Gentiles [contra errores
infidelium], of Thomas Aquinas (1225-1274) (5) The Constitution "De Fide
Catholica" of the First Vatican Council approved in April 1870 (also called "Dei
Filius")15

15
"De fide catholica ex Veteri et Novo Testamento contra Iudaeos.
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4.3.2 FIDES ECCLESIASTICA (the Faith of the Church): This is a classification
of those Catholic Dogmas which are Church Official Teachings, definitively
decided on by the Magisterium as Infallible but not (yet) as being Divine
Revelations properly speaking. These Teachings are considered infallible and
irrevocable because, although they are not "Truths of Faith" (De Fide) per se, they
are nevertheless "closely” related to them. De fide Ecclesiastica -It is a Doctrine
of the Church (developed in Church’s Tradition) which has been solemnly defined
by a Pope (Ex Cathedra) or an ecumenical council as a Dogma on issues of Faith
and Morals. One level down is Fides Ecclesiastica which are “Catholic Truths or
Church doctrines, on which the infallible Teaching Authority of the Church
(declared by Ex Cathedra) has finally decided, and are to be accepted with a
binding faith which is based on the sole authority of the Church (Fides
Ecclesiastica.) These truths are as infallibly certain as dogmas proper.”

Types of Fides Ecclesiatica: There are three categories of these so called or

referred to as "Secondary" Teachings (Fides Ecclesiastica): (1) Theological
conclusions: (Conclusiones Theologicae) (2) Religious Traditional (Heritage)
Truths, deduced from divine revelation and (3) Reason: on Church’s Teaching on
issues of sexuality, abortion, euthanasia, etc.

Thus, Church’s position (or Community of faith) on Fides Ecclesiastica presents it

precisely as the assent which must be given to an Infallible Declaration or
Definition of the Church about one of these Truths (Christian Mystery) not
revealed in itself but still intimately connected with the content of Divine Public
Revelation for the good and identity of the One, Holy, Catholic and Apostolic
Church.

4.3.3 SENTENTIA FIDEI PROXIMA (Teaching proximate to the Faith): This

refers to Church Teachings which are generally accepted as Divine Revelation
(With Biblical Foundation or Church’s Intellectual Heritage) but not defined as
such by the Magisterium. These are below the Fides ecclesiastica level, but above
Sententia certa. Example: SENTENTIA FIDEI PROXIMA (Proximate to the
Faith) like the ‘Trinity can be known only through Revelation’. 2. SENTENTIA
CERTA (Theologically certain) like Monogenism, i.e., that the human race came
from one set of parents’.

4.3.4 SENTENTIA AD FIDEM PERTINENS or SENTENTIA THEOLOGICE

CERTA (Teaching pertaining to the Faith, or theologically Certain Teaching, but
which has not been declared as Infallible): This is a Teaching or Doctrine, on
which the Teaching Authority of the Church (Magisterium) has not yet finally

13
pronounced, but whose truth “has content of faith helpful to the Christian
community” is guaranteed by its intrinsic Tradition or Historical connection with
the Doctrine of Revelation (theological conclusions).

4.3.5SENTENTIA COMMUNIS: Common Teaching It is a Church Doctrine,

which in itself belongs to the field of free theological creative opinions, but which
is accepted by theologians’ hermeneutics generally. A theological judgment
broadly held by the vast majority of theologians after a thorough methodological
research. Interpreted theological Teachings so as to clarify or re-align or defend
them, and which are popular to Christian community; these are done within the
filtered range of theological research. These are often mandated by a national or
regional or continental bishops’ conference.

4.3.6 SENTENTIA PROBABILIS (Probable Teaching): This refers to Beliefs of

Faith which are considered probable by the Church (in its history) but not
theologically proven as certain (eg. For a long time the Doctrine of Assumption of
our Lady was sentential probabilis before it became a Dogma) They are viewed as
well-founded in Scriptures and in agreement with the principles of faith, but not
theologically (scientifically) certain. These are more certain than opiniones
toleratae and but less certain than sententia communis. They do not demand strict
‘Faith”.

Probable teaching – a teaching that is well founded on good Church or Theological

authority yet is open to question. Pious beliefs, Church Devotions and tolerated
opinions also fall under this category and have the lowest degree of certainty.
These are certified teachings which are considered "in agreement with the
consciousness of the Faith of the Church" are called sententia pia (pious and
prudent theological opinion).

4.3.7 SENTENTIA BENE FUNDATA (Founded and Grounded Teaching):

Teaching that is well reasoned and discerned through theological research but with
less or low degree of certainty (in academia or institutes, or faculties of major
seminaries) but does not, however, rise to being called probable. These are
theological research opinions or conclusions of lesser grades of certainty are called
probable, more probable, well-founded (Sententia Probabilis, Bene Fundata).

4.3.8 OPINIO TOLERATA (Tolerated Opinion of theological investigation on

Christian Mysteries for the good of the Faith): These are tolerated theological

14
opinion done by theologians or theological institutions for specific context,
following the Church’s methods within the Church.16

5. CLARIFICATION OF CATHOLIC DOGMATIC TRUTH WITH

EXAMPLES

5.1 De fide divina:  By Divine Faith.  This True Teaching must be believed
because it comes directly from God so as to be saved.  These are such things as
Canons of Council of Trent, Vatican I, etc. declare a Dogma.

5.2 De fide Catolica: The Church has always believed this Teaching in the history
of Salvation:  It is part of the faith (e.g. the Creed).

5.3 De fide de Finita:  The church has always believed it but once in history a
Pope has made a solemn definition. e.g. 1854 – Pope Pius IX proclaimed the
Dogma of Immaculate Conception-this was always believed by Christians but was
now defined ex cathedra on exactly what this was supposed to mean.

5.4 Fide Proxima:  Close to the Faith.  It is not a Dogma but the church has always
believed it because it is connected to the main Dogmas of Faith and it could be a
Dogma at any time.  (e.g. Blessed Virgin Mary as Co-Redemptrix:  Our Lady had
first role in helping Our Lord in redemption, although only Jesus saves) 

5.5 Sententia Fidei Proxima (Proximate of the Faith) refers to Church teachings,
which are generally accepted as divine revelation in historical Tradition, but are
not defined as such by the Magisterium.
This is a Church Teaching proximate to the Faith, i.e. regarded by theologians as
found (explicit) in Tradition and Scripture, but not yet taught by the Magisterium.
These are below the Fides ecclesiastica level, but above Sententia certa.. The good
example: The Trinity can be known only through Revelation. One may not deny it
without fear of disobedience to the Teaching of the Church, and so sinning

5.6 Sententia Certa:  This refers to Church Teachings without final approval (Ex
Cathedra) but clearly deduced from the Sacred Revelation. It is not actually the
accurate Fundamental Teaching of the Faith but we are very sure about it
because of the credible expressions and experiences of Triune Faith surrounding it.
Thus, Sententia certa – refers to a Teaching pertaining to the Faith, i.e. regarded
by Theologians as intrinsically connected (implicit) to the Teachings of Tradition
and Scripture, but not yet taught by the Magisterium.
16
Ibid.

15
Good Example: It is Theologically Certain that ‘Human Souls are created at the
moment of conception when they are joined with the body. Humans don't create
souls, God does. CCC 366 (below) points to that fusion as happening immediately
and being done by God. Thus (i) It seems clear that the Catholic Church debunked
( does not approve or rejects Origen’s teaching that human souls were created and
existed before conception or birth); (ii) The Catholic Church has not issues a
definitive teaching on this Topic (of the origin of human soul). There are certain
theological boundaries that have been established. (iii) The Magisterium of the
Catholic Church has not made a definite pronouncement about this teaching – the
precise moment in which the soul is infused in the embryo.

5.7 Sententia Communis:  We may not be very sure about it but everyone says so,
not in sense of democracy but in sense of historical accordance.  Most of saints,
theologians, Popes throughout centuries agreed on it. Prof Ludwig Ott regards
outline a number of Church Teachings which belong to “Sententia Communis”.
Including: (a) Christ’s sanctifying grace flows to his Mystical Body, no. 171; (b)
Christ’s atonement exceeds the debt of all human sins, no. 188; (c) The Holy Spirit
is the soul of the Church, no.294; (d) The saints in heaven can help the souls in
purgatory by intercession, no. 322 and, (e) Dead people cannot receive
sacraments, no. 344.

5.8 Sententia Probabalis:  It is probable. Sententia probabilis (Probable

Proposition) A proposition of this type also called more probable (Probabilior) or
well founded (Bene Fundata ) – The Teaching is a pious belief well established in
Scriptures, Tradition or Reason but “still’ no exactly certain. These Teachings are
not certainty but are considered probably "in agreement with the consciousness of
the Faith of the Church" and are also called Sententia Pia (Pious Opinion). The
truth here is: We don’t know exactly. However, it is accepted in faith to be so. 
(e.g. if a person in mortal sin dies after making a perfect act of contrition the
church teaches most probably he will be saved . But what if he or she totally
denied Christ and persecuted the Church, etc. and he ‘repents’ or ‘converts’ at the
last minute. How genuine is the conversion? Considering all sins committed
before. Where is God’s Justice if he won’t get and do penance for his sins. Now
consider this teaching with the “good thief” who turned to Jesus at the eleventh
hour)

16
5.9 Opinion Tolerata (Tolerated Opinion) for the good of the faith. In Roman
Catholic theology, Opinio Tolerata (tolerated opinion) refers to Beliefs or
Teachings of the Church that are considered unlikely to be true, but are nonetheless
tolerated by the Church of the good of revelation and salvation. Opinio Tolerata
(Many theological opinion of theologians or Church’s theological commissions)
done after intensive research belong to this category of Church Teaching). This
refers to pious beliefs with a low degree of theological certainty, but which are
tolerated by the Magisterium of the Catholic Church. These are ranked less certain
than Sententia Probabilis and hold the least degree of certainty in the Hierarchy
of Dogmatic Teachings for Catholics. - Opinio Tolerate. (Pope Pius VI's
“Auctorem Fidei,” Aug. 28, 1794—reproduced in Denzinger-Schönmetzer,
Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum.
Ed.34. 1965, §2626)

There is a tolerated theological Teaching and Belief that Blessed Virgin Mary did
not see death when she was taken up to heaven (Because she was born without the
Original sin and death – and its decomposition is a result of the original sin) In
the Apostolic Constitution, Munificentissimus Deus – Most Bountiful God
(November 1, 1950) Pope Pius XII defined the dogma of the Assumption of
Blessed Virgin Mary. However, Pope Pius XII deliberately left open the question
of whether Mary died before her Assumption (Pius XII, "Munificentissimus Deus," Acta
Apostolicae Sedis 42 (1950) 753–771).

Or, before 1854, when Pope Pius IX defined the Dogma of the Immaculate
Conception in his papal Bull Ineffabilis Deus, some Catholics were of the opinion
that Mary was conceived without sin, while others doubted this privilege as being
given to Mary. Once this decree was promulgated on December 8, 1854, Catholics
must believe that the Immaculate Conception is a Dogma of Faith. (Pius IX, An
Apostolic Constitution, Ineffabilis Deus (Ineffable God) 8th December 1854)

Another fine example of Tolerated Teachings is the Honor or Veneration or High

Respect (Hyperdulia) of Blessed Virgin Mary with the title of Co-Redemptrix and
as of the Church Teaching held by many Catholics and finds it spiritually enriching
and good for the faith. However, it has not been defined as Catholic dogma.
Catholics are permitted to hold this theological opinion to enrich their faith. Pope
Benedict XVI was not in favor of the dogmatization of this Teaching.

It is important for a Dogmatic scholar or student to know that the gradation of

Catholic Dogmas in the Church and why such Dogmatic schematization or

17
Doctrinal stratification is essential in the Interpretation, Inculturation and Teaching
of the Church Dogmas for deeper evangelization, integrated revelation and
transformative salvation. He or she should be knowledgeable that

Each Church Doctrine or Teaching or Dogma is classified according to its

Degree of Certitude: from De Fidei Definita (such as the Christian Mysteries of
Doctrine or Teaching of the Holy Trinity, Jesus Christ, the Holy Spirit,
Incarnation, Crucifixion, Resurrection, the Eucharist, the Ministerial Priesthood,
Universal Judgment, Heaven, Purgatory etc) down to Theological Opinio
Tolerata (Such as Limbo of Infants, Blessed Virgin Mary the Mediatrix and Co-
redemptix, Blessed Virgin Mary as the Universal Mother; Christ the Savior of the
Oppressed, Christ as our Brother Ancestor etc. ... – Ken Graham Sep 16 '16 at
11:42
(Pope Pius VI's “Auctorem fidei,” Aug. 28, 1794—reproduced in Denzinger-Schönmetzer,
Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum. Ed. 34. 1965,
§2626)

5. OUTLINE OR ENUMERATION OF CHURCH’S CHRISTIAN

MYSTERIES IN DOGMATIC THEOLOGY:

The detailed Traditional presentation of the Church’s Dogmas is found in Professor

Ludwig Otto’s classic literature: Fundamentals of the Catholic Dogma (1952,
1974). Ludwig Ott’s Fundamentals of Catholic Dogma presents hundreds of
Doctrinal Teachings and Theological Assertions according to their “Grade of
Certainty” that is “Grade of Truth’ or ‘Grade of Dogmas’. Below is a list of 426
Church’s Teachings. A student and scholar of dogmatic theology should know the
traditional list or enumeration of dogmas of the Church. The list presents FIVE
main classifications of the Church Doctrines, Dogmas and Christian Mysteries in
the Historical Economies of Revelation and Salvation:

5. 1. THE DOCTRINE OF THE UNITY OF GOD: HIS EXISTENCE, NATURE,

MISSION AND DESTINY (TRINITOLOGY)

The first classification includes: The Natural Knowability of the Existence of God
Proofs of God's Existence * Errors Regarding the Knowability of God's Existence
(e.g., atheism) * God's Existence as an Object of Faith * The Nature of God * The
Attributes or Qualities of God * The Doctrine of the Triune God * The

18
Antitrinitarian Heresies which necessitated the first seven ecumenical councils in
the Church* Proof of the Existence of the Trinity from Scripture and Tradition *
Speculative Explanation of the Internal-Divine Processions * The Relation of the
Trinity to Reason. * Immanent Trinity and Economic Trinity *Beginning of the
Histories of Revelation and Salvation.17

5. 2. THE DOCTRINE GOD THE CREATOR (PATEROLOGY)

The second classification includes: The Divine Act of Creation *Angelology

*Motive and Purpose of the Creation of the World * The Trinity and Creation *
Freedom of the Divine Act of Creation * The Temporal Character of the World *
The Continuous Preservation and Governing of the World * Revealed Doctrine
concerning Material Things, i.e., Christian Cosmology * The Doctrine of
Evolution in the Light of the Revelation * The Origin of the First Human Pair and
the Unity of the Human Race * The Essential Constituent Parts of Human Nature ''
The Origin of the Individual Human Souls * The Relation between Nature and
Supernature * The Supernatural Endowment of the First Man * The Various States
of Human Nature * The Fall * Original Sin* The Promise of Universal Savior
(The Messiah).18

5. 3. THE DOCTRINE OF THE SON OF GOD JESUS CHRIST (GOD-MAN)

THE REDEEMER (CHRISTOLOGY)

The third classification includes: The Historical Existence of Jesus Christ * The
Two Natures in Christ * Christ's True Humanity * The Adamite Origin of Christ's
Human Nature * The Hypostatic Union * Attributes of Christ's Human Nature *
Christ's Infused Knowledge and Acquired Knowledge * Christ's Sinlessness and
Impeccability * Christ's Capacity for Suffering * The Purpose of the Incarnation *
Redemption through Christ '' The Three Offices of Christ * Christ's Vicarious
Atonement * Christ's Descent into Hell * Christ's Resurrection * Christ's
Ascension * Immaculate Conception * Mary's Freedom from Evil Concupiscence
and from Personal Sin Mary's Perpetual Virginity * Mary's Bodily Assumption

17
Ludwig Ott, Fundamentals of Catholic Dogma, Rockfold, Illinois: Tan s and Publishers INC. 1952. 1-
502
18
Ibid. Also, Avery Dulles, The Survival of Dogma: Faith, Authority and Dogma in a Changing World,
Garden City, NY: Doubleday Publications, 1971.

19
into Heaven * Mary's Co-operation in the Work of Redemption * The
Mediatorship of Mary* The Veneration of Mary. 19

5. 4. THE DOCTRINE OF GOD THE HOLY SPIRIT AND SANCTIFIER OF

THE CHURCH (PNEUMATOLOGY AND ECCLESIOLOGY)

The fourth classification includes: Doctrine of Grace * Classification of Grace *'

Principal Errors Concerning Grace * The Necessity of Grace * The Distribution of
Grace Predestination * Reprobation * Grace and Freedom *' Heresies Concerning
Grace Justification * Sanctifying Grace * Actual Grace * The State of Grace * The
Doctrine Concerning Merit * The Divine Origin of the Church * The Purpose of
the Church * The Constitution of the Church * The Primacy of St. Peter * Papal
Primacy * Papal Infallibility * The Bishops * Christ and the Church * The Holy
Ghost and the Church * Essential Attributes of the Church * The Necessity for
Membership in the Church * The Communion of Saints * The Communion of the
Faithful * Poor Souls in Purgatory * The Nature of the Sacraments * The Efficacy
and Effects of the Sacraments * The Sevenfold Nature of the Sacraments * The
Necessity of the Sacraments * The Minister and Recipient of the Sacraments *
Sacramentals * Baptism * Confirmation * The Eucharist * The Real Presence *
Transubstantiation ' The Sacrificial Nature of the Mass * Penance * The Church's
Power to Forgive Sins * Contrition * The Necessity of Confession * Sacramental
Satisfaction * Absolution Indulgences * Extreme Unction * Holy Orders *
Matrimony.20

5.5. THE DOCTRINE OF GOD THE CONSUMMATOR AND END OF TIMES

(ESCHATOLOGY)

The fifth classification includes: The Doctrine of the Last Things (Eschatology) *
Death * The Particular Judgment *Heaven * Hell * Purgatory * The Second
Coming of Christ * The Resurrection of the Dead * The General Judgment * The
End of the World * Eternal Reward * Beatific Vision *Final Kingdom of God.21

6. DOGMATIC THEOLOGY AND SYSTEMATIC THEOLOGY

19
Ibid.
20
Ibid.
Ibid. Also, Karl Rahner, "What is a Dogmatic Statement?". Theological Investigations, 5.
21

1966,  42–66.
20
6.1 Edward Schillebeecks understanding of Dogmatics and Systematics:

Systematic Theology takes the material furnished by Biblical and Historical

Theology, and with this material seeks to build up into an organic and consistent
whole all our knowledge of Ood and of the relations between God and the
universe, whether this knowledge be originally derived from nature or from the
Scriptures. It is to be clearly distinguished from Dogmatic Theology. Dogmatic
Theology is the systematizing of the doctrines as expressed in the symbols of the
church, together with the grounding of these in the Scriptures, and the exhibition,
so far as may be, of their rational necessity. Systematic Theology, on the contrary,
begins, not with the symbols, but with the Scriptures. It asks first, not what the
Church has believed, but what is the Truth of God's revealed Word to humanity. It
examines that word with all the aids which nature and the Spirit have given it,
using Biblical and Historical Theology as its servants and helpers, but not as its
masters. Systematic Theology, in fine, is theology proper, of which Biblical and
Historical Theology are the incomplete and preparatory stages.

6.2 Dogmatics as Descending Theology and Systematics as Ascending

Theology:

Dogmatic theology engages creative thinking and critical analysis of what the
Church defines and teaches the Christian Mysteries making them meaningful and
relevant to the people of God within the histories of Revelation and Salvation.
Dogmatic theology has the characteristics of Speculative theology. Speculative
theology starts from certain a priori principles, and from them undertakes to
determine what is and must be in the Official Teaching of the Church. It deduces
Its scheme of Doctrine from the laws of mind or from axioms supposed to be
Inwrought into its constitution." Dogmatic Theology essentially begins from the
Revealed Truth of Faith (Christian Mystery) – Thus, this Theology of Christian
Mysteries begins from ABOVE and descends to the people. It is is a Descending
Doctrinal Theology. (Bib. Sac, 1832: 375) Thus Huston Boynton Smith (1815-
1877) argues that ‘Speculative Theology’ tries to show that the Dogmas agree with
the laws of thought and nature in history while the philosophy of religion tries to
show that the laws of thought agree with the Dogmas."

6.3 Contribution of Bernard Lonergan on Dogmatics and Systematics:

A leading theologian Bernard Lonergan (1904-1984) in the book ‘Theology of

Method (1971) makes a clear distinction between Dogmatics and Systematics: (a)
Dogmatics identifies the Doctrinal Truths and Values held by converted people of

21
Christian faith. Dogmatics produces Teachings of Faith, Creeds, Catechisms,
Narratives of sacred persons and historical ecclesial events. (b) Systematics
organizes the truths and values into a systematized and economic coherent whole
based on models in Foundations to fit different contexts. Secondly, Dogmatic
Theology is a Presentation of Fundamental Truths of Faith and Moral standards of
life. Sometimes it is called “Fundamental Theology. ”Systematic Theology is a
systematic philosophical and coherent organization of doctrines or dogmas
according to various Topics of faith. Method in Theology shows how theology can
be a fully reasonable and critical discipline while at the same time retaining its
traditional role as "faith seeking understanding." Lonergan lays out a basic
organizational plan for the academic discipline of theology as divided into EIGHT
functional specialties (or subdisciplines). The EIGHT functions of Dogmatics and
Systematics engage: (i) Research (ii) Interpretation (Hermeneutics) (iii) History
(iv) Dialectics (v) Foundations (vi) Doctrine (vii)Systematics (viii)
Communication. The EIGHT require ‘Theological Conversion’ leading to THREE
Things: Religion, Morality and Intellectuality.

6.4 Dogmatics and Systematics are synonyms but different: A student, researcher
or scholar of Dogmatic Theology should know professionally the similarities
(synonyms) and differences between the concepts: Dogmatic Theology and
Systematic Theology without confusion or distortion so as to study, research,
teach, interpret, clarify, believe, defend and experience the Christian Mysteries
with Trinitarian Faith according to the Wisdom of Jesus Christ and the Church (as
contained in the Sacred Scriptures, Sacred Tradition and Sacred Magisterium) in
the histories of Revelation, Evangelization and Salvation. The difference between
the two is extensively authored by "Karl Barth in Church Dogmatics in 1932 and
Charles Hodge who wrote Systematic Theology in 1872.

6.5 Sources of Dogmatics and Systematics: Systematic Theology as scientific

systems of Christian teaching and beliefs in logical order from Protology (First
principles of faith) to Eschatology (Last principles of faith) uses the Sacred Bible
as its primary source. While Dogmatic Theology uses as its primary sources the
Bible, Ecumenical Creeds, or Conciliar Statements of faith defined in the Sacred
Tradition of the Church.

6.6 Systematic Theology seeks to give a systematic presentation of all the

doctrinal truths of the Christian faith and morals; this is more topical, sequential,
hermeneutical, inclusive, creative, liberal and appealing to the Protestant,
Reformed and American Trends of doing Theology; it focuses on the Church as a
‘Mystical Body of Christ’ and thus it is more progressive and so more professing

22
of faith in character. While Dogmatic Theology appears more normative,
conservative, official and dictatorial, exclusive and is sometimes referred to as
Petrine-centric Papal-centric or ‘Roman-centric in nature and mission intend to
preserve the Church’s attributes and qualities of Unicity, Sanctity, Catholicity and
Apostolicity, it focuses of the Church as hierarchical and authoritarian; thus, it is
more confessing of faith in character.

Generally, the Euro-American or Western scholars prefer the more-popular and

inclusive concept of Systematic Theology because of TWO reasons: (1) It is the
more contextual and specific of the two, and designates the real object of study
with greater precision and better understanding of the Christian Teaching we are
dealing with, and (2) The modifier ‘systematic’ in ‘Systematic Theology’ is apt to
create the impression that the study under consideration is the only theological
study which treats its subject-matter in a logical order, re-aligned and shows that
all the theological discipline are essentially interconnect although they have
different points of focus and concentration. . For pastoral and practical reasons,
however, Systematic theology seems more desirable, especially in the third
millennial Church and society

6.7 ‘Dogmatics’ and ‘Systematics’: It thus seems justifiable to observe that the
two terms: Dogmatic Theology and Systematic Theology can be viewed as near
synonyms, with minor, technical theological distinctions, serving the same Triune
God, the same Church with the same revelatory and salvific goal, but with different
missionary emphasis. Thus, their usage depends more on context, history,
language, and personal preference than a universally accepted difference in
meaning. Herman Bavinck (2016) says the term Dogmatics is more objective,
ecclesiastical, Pontifical, ascending , doctrinally oriented and more preferred in the
official Church theology" while ‘Systematics’ is more worldly, subjective,
ascending , contextual in nature and pastorally oriented. Another interesting
observation is that Dogmatics is studied in front of the horizon of Divine
Revelation; while Systematics is studied in front of the horizon of Divine
Salvation. The two theological facets are intrinsically related. M. Lohrer's
theological argument reveals that the function of Dogma is to mediate the
Kerygma, while the function of Systematics is to mediate the Life-experience.

6.8 Dogmatics deal with Questions of Definitions of Faith; while Systematics

deal with Speculative Questions of Faith. Dogmatics is involved with Descent
of Faith; while Systematics in involved with Ascent of Faith. They are

23
differentiated not so much in their methods as in their pedagogy and, if we are to
take B. Lonergan's very useful suggestion, then Systematics is posterior to
Dogmatics meaning Dogmas of Faith come first before Systems of Faith
(Matthew-Anthony G. Hysell, 2011)

In conclusion then, a student or a scholar of Dogmatic theology should know that

'Dogmatics' and 'Systematics' do not mean the same thing. The difference comes
in because of different theological emphasis and different theological methods
between Dogmatics and Systematics. Each has its own Theological Pedagogy,
Hermeneutics and Spirituality. Dogmatic theology and systematic theology,
although there is a tendency to use the two terms interchangeably, should not be
confused. Dogmatics is a focused, brief, precise and narrower range Catholic
Belief while Systematics is broad, contextual and interpretive in its operational
enterprise within the histories of Revelation and Salvation.

7. DOGMATIC THEOLOGY METHODOLOGICAL RESEARCH FRAMEWORK

Dogmatic theology has a broad scientific exigency and systematic reflection in its
revelatory data and theological parameters which are relevant to the Church’s
teaching, study, research and evangelization. Dogmatic Theology employs a
FOUR-Fold Methodological Approach in its Theological Spectrum. A Student and
Scholar of Dogmatic Theology should be conversant with this methodology.

7.1 Data of Revealed Truth (Deposit of Faith) - Doctrinal Theological Method.

This employs a thematic inspired expository of the primary data of revelation in
the Bible which is defined as a Dogmatic or Doctrinal Truth of Faith by the
Church. As a Christian doctrine, revelation is understood on the analogy of
authoritative teaching. God is an infallible authoritative supreme Divine Teacher
who communicates salvific knowledge (His Will) by divine speech and sacred
writing.22 This is based on Biblical values and credible knowledge of what the
Church teaches universally (Ecclesiae Universalis) about faith and morals as
God’s specific revealed Truth in Jesus Christ through the Holy Spirit which has to
be believed within the history of salvation. It is Triune God who reveals ‘The
22
Avery Dulles, Models of Revelation, Garden City: Doubleday Press, 1985, p.33.

24
Salvific Data’ in form of Dogmas for the Universal Church. Dogmatic Theological
method of investigation begins with statements of revealed Faith in the sense of
expressing God's self-communication (Church’s Doctrine of Faith). The statements
of revealed faith in the full sense, statements expressing God's self-communication,
(as defined Dogmatic Truth) must be statements in which there is actually
occurring the very reality of which they are speaking (theological contexts). God's
loving self-gift (Divine Wisdom of Revelation) to us in the interpersonal word
through which faith is passed on is contained in the Church’s Dogma. The Church
of Jesus Christ, which we profess in faith to be one, holy, catholic and apostolic,
consists in the ongoing event of this ‘Word of God’ being handed on, this word in
which God gives us Himself. For the idea of a ‘word of God’ only makes sense if
we understand it something which cannot be surpassed and cannot be
supplemented. The Sacred Scriptures (Word of God) is the event of God's self-
imparting in the interpersonal word which is the handing on of Faith and is
necessarily being preserved ‘unfailingly’, ‘permanently’ or ‘indefectibility’ –
cannot change or be destroyed. (Lumen Gentium, no.27:2) From the Church’s
Traditional Intellectual Tradition, Dogmatic theological investigation begins from
the Truth of God Himself, the source of all Christian Mysteries (The Catholic
Christian Teaching). In the light of this approach Prof. Charles Nyamiti says, he
begins his theology by choosing the Christian Mystery or Church Doctrine in
question as a Topic to be studied, analyzed and appropriated theologically. And
after choosing the Topic he finds out the appropriate African cultural category or
item or theme which can be explicated and employed for deeper understanding and
theological elaboration of the Christian Mystery in question.
7.2 Empirical and Historical Method
Data of revelation is understood within a particular historical context and this
employs empirical method to perceive and understand it. Empirical theological
25
discourse begins with a particular speculative view of socio-anthropological and
historical life (real visible life) which in turn leads to the adoption of an empirical
method. The Empirico-historical method tries to account for the fact that
revelation has occurred over historical centuries as a series of complementary
human events. From these events we are able to see how God has continued to be
present to his people from time memorial up to date. In every historical century
God continues to communicate His Will through the daily experience of life
(Natural law). In dealing with this method, Theology tries to put the historical
antecedents into perspective and discern the Will of God for God continues to
reveal Himself and guide human history.

Under Divine assistance, revealed data of salvation continues to progress through

history, and will be fully completed at the end of times (Parousia) Historical
experience of a given people or locality has a lot to contribute to the issue under
theological investigation. Vatican II in the Dogmatic Constitution on Divine
Revelation (Dei Verbum) teaches the importance of the Historico-empirical
Approach in Theology as a means of God’s Revelation without falling into the
challenges of secularism and relativism when it states: “Thus Triune God, who
spoke in the past continues to speak today with the spouse of His beloved Son,
Jesus Christ. And the Holy Spirit…… continues to lead believers to the Full
Truth.”23 God continues to communicate His Will to humanity through nature and
human perception and experiences of his/her historical contexts. A dogmatic
theologian should have profound knowledge of empirical phenomena of the
context under study, and then do a critical study and discernment of its socio-
historical evidence where Christian Doctrine (Data) is taught experienced and has
immediate theological questions. This method tries to answer the theological
23
John Paul II, Encyclical Letter, Redemptoris (The Mission of the Church), no. 52, Rome, 1990

26
questions about how people in different ecclesial contexts (Church and Society)
experience God in their lives. These missionary or pastoral contexts have both
positive and challenging experiences which need a ‘Down-to-earth-Theology’
research investigation to provide objective descriptive solution for deeper
evangelization.

7.3 Biblical-Patristic-Church’s Intellectual Tradition’s Method

The theological understanding Patristic wisdom and sources is often helpful for
understanding Scriptures and its hermeneutical praxis. The early Patristic Greek
Fathers, in particular, knew the Greek language for interpreting the Biblical
wisdom better than do the majority of New Testament scholars today, thus their
theological method should be known by a Dogmatic Theologian. Churches today
disagree on many doctrinal things, but we share a common Canon in Scripture; this
Canon a canon was also affirmed by the church fathers. That Canon provides a
common basis for dialogue and also provides the raw material for addressing the
sorts of theological questions that often divide us. Biblical theological
interpretation as a discipline was a result of reactions of some scholars against
heresy (misconceptions) and errors in interpretation of Scriptures which in turn
distorted the revealed Truth. Thus Dogmatic Theology needed the Church’s
authentic Biblical hermeneutics for true understanding of the Word of God. The
early Church was able to raise righteous men (Church Fathers like St. Justin the
Martyr) who had passion for true Biblical Interpretation to save Scripture
(Principle Source of Revelation) from err of wrong materialistic philosophies. Thus
a leading Patristic Fathers of the church, Origen (185-254 AD) became an
interpreter of the Bible as discipline because of the need to make Scripture clearer,
without obscurity and be placed at the center of doing theology in the Church. The
Bible as the Word of God and Principle Source of doing theology should be
27
studied and interpreted from (a) the Historical events of a Biblical passage (its
Literal Sense) to (b) find in it the hidden salvific principles for Christian living (its
Moral Sense) and (c) leading to the salvific definition of its Doctrinal Truth (its
Dogmatic-Spiritual Sense). This Biblical hermeneutic process is done in
communion with the Church and guided by the Holy Spirit (William Klein,
1993).
Dogmatic theology is built and developed on its Biblical –Apostolic-Patristic
Foundations, and Church’s Intellectual Theological Tradition. Dogmatic Theology
is the systematic analysis of the philosophical implications and the doctrinal
content of Revealed Faith as expressed in the creeds, doctrines, ecumenical
councils and theological writings of the Christian historical Tradition and see
their transformative and salvific relevance to the present contexts.

7.4 Method of Interconnectedness of Christian Mysteries into One Holistic

Economy of Salvific Truth.

Prof. Matthias Scheeben (1946) examines that everything created by God is good
and divinely connected in life. Creation is a protological mystery which brings
meaning to other mysteries of the world.24 Thus, all Christian Mysteries are
connected in Jesus Christ (Ideal Mystery of Revelation and Salvation) who is the
Alpha and Omega in the histories of Revelation, Salvation and Evangelization.
Thus Christ becomes “The Way, the Truth and the Life in history of humanity”
(John 14:6) All the Christian doctrines of the Church make sense because they are
all part of the whole system of salvific economy. Dogmatic theology in theological
research is “speculative theology,” that critiques and looks deeply into the Truth of
the faith (defined Dogma) as connected to other Christian mysteries from their
origin, nature, mission and destiny in histories of revelation and salvation. Every
Christian Doctrine or Mystery cannot be seen in isolation, but be studied,
investigated and witnessed in the context of other Christian Mysteries so as to
serve the one historical economy of revelation and salvation.

24
Matthias Joseph Scheeben, The Mysteries of Christianity, St. Louis: B. Herder Books, 1946, 21.

28
According to Prof. Charles Nyamiti, a principle which holds that each of the
Christian mysteries is organically linked with all the others in such a way that it is
possible to gain a deeper understanding of the particular mystery by examining it
in the light of the other mysteries. The Church’s Teaching (Dogmatic Truths) is
organically connected with all others in such a way that it is possible to achieve a
deeper, clearer and more comprehensive understanding of one particular Christian
mystery by examining it from the perspective of any other Mystery or Mysteries.
Clement Majawa (1994) observes that in Dogmatic theological investigation, the
entry point is the Christian Mystery or Revealed Data (eg. Christian Marriage)
under investigation and after theological analysis and explication this identified
Mystery will interconnect with and draw more Divine Wisdom from other
Mysteries for deeper evangelization and holistic transformation with man’s or
woman’s ultimate end in a given context (Vatican I, DS 3016).

7.5 Implementation of Theological and Functional Reflection and Strategies:

After Dogmatic theological research explication, Implementation strategies have

unparalleled importance because they constitute the ‘how to’ component of
changing, improving and transforming the understanding and experiencing a
Christian mystery in question. A Dogmatic theologian should be able to understand
and address professionally the theological challenges of understanding, specifying
and reporting doctrinal or pastoral implementation strategies encountered by
researcher-theologian who design, conduct, and report research on implementation
strategies. Specifically, we propose guidelines for naming, defining, and
operationalizing implementation strategies in terms of seven dimensions: actor, the
action, action targets, temporality, dose, implementation outcomes addressed, and
theoretical justification. Ultimately, implementation strategies cannot be used in
practice or tested in research without a full description of their components and
how they should be used for better understanding of the mystery or challenge in
question, and to improve the quality life in a given context. Often a number of
recommended theological strategies are combined to form a multifaceted pastoral

29
strategy such as Catechesis, training, consultation, implementation, audit and
feedback for the holistic common good.

A dogmatic theologian should have a transformative knowledge and functionality

of the nature, goals and credibility of the theological recommendations in a given
context. The theological Researchers should suggest functional and ethical
recommendations which provide justification or rationale for the doctrinal and
pastoral strategies if they are realistic to implement for deeper evangelization in a
given intervention and socio-ecclesial context. A theological investigation
envisions to teach, to clarify or to defend a Christian Mystery (Doctrine) or has a
mission of engaging or addressing a challenge in the Church or Society for deeper
evangelization and holistic transformation. A Dogmatic theologian should know
that if he/she has done a scientifically credible and relevant research on the issue or
challenge regarding a Christian teaching, then one has an missionary responsibility
to propose functional recommendations for transformative action in relation to the
investigated problem in an ecclesial context.

8. EIGHT PRINCIPLE-STAGES OF DOGMATIC THEOLOGICAL

METHOD, HERMENEUTICS AND INTERPRETATION

8.1 Principle of ‘Necessity of Revelation’ (Revealed Data).

Dogmatic Theology needs Revelation of God in history of salvation. To be God is

to reveal Himself supernaturally (special direct divine revelation to humanity) or
naturally (natural general revelation in creation for all)25 Knowledge of Triune
God (Divine Wisdom from Above) is knowledge and experience of Christian
Mysteries. A human being has natural desire to know his creator, follow his will
and rest in him (St. Augustine’s theory of knowledge). Every revelation, every

25
Special Revelation: Revelation that is supernatural in nature. Special Revelation cannot be acquired apart from
God’s intervention in the natural; and General Revelation: Revelation that is natural and displayed by creation. It is
available to all people of all times in all places.

30
wisdom (knowledge) and every theology begins (originates) from God the Source
of Revelation. All men and women have God's moral law stamped in their soul,
reason, conscience, common sense and common good. From eternity, God had
willed to reveal Himself (His Mysteries) to humanity.26 The Bible teaches about
specific and general revelation and man's requirement to know, obey, love and
worship the creator for one’s transformation and salvation. A dogmatic theologian
should do theology rooted in knowledge of Triune God (Immanent and Economic
Trinity) as the source of revelation and Christian Mysteries within the history of
salvation. “Christian Mysteries (Dogmas) should be known first before they
‘become flesh’ in in human context” (St. Augustine of Hippo). Secondly they
should be revealed before they are interpreted and inculturated in human history”27

8.2 Principle of ‘Centrality of Christian Faith’

Faith is central in the revelation, understanding and experiencing of Christian faith.

Faith proceeds Theology. Thus St. Anselm of Canterbury 1033-1109) defined
Theology as “faith seeking understanding of God for common good and salvation
in a given context”28. A credible dogmatic theologian must be a person of faith in
order to accept, engage and interpret that faith for the good of the Church.
However, believing or faith alone is not enough. One must demonstrate that his/her
understanding of that faith guides, inspired and enriches the Church’s theology.
One’s faith must not be biased, erroneous or manipulated in order to make
objective theological investigation. A Dogmatic theologian must have strong faith,
guided and inspired by the Church’s Teaching or Dogmas. It is important for a
dogmatic theologian to discern one’s faith always as a basis for one’s theological
work.

8.3 Principle of ‘Faith and Reason’ (Philosophy and Theology): Basis for
Objectivity of Theological Questions.
26
Cf. Ronald H. Nash, The Word of God and the Mind of Man, (Grand Rapids, Michigan: The Zondervan
Corporation, 1982); Ronald H. Nash, The Light of the Mind: St. Augustine's Theory of Knowledge, (Lexington,
Kentucky: The University Press of Kentucky, 1969).

27
Walter Kasper, ‘Nature of Revelation’ in Concilium ,January, (1967), 75-80.

28
Credo ut intelligum: Lat. “Faith seeking understanding.” This phrase was coined by St. Anselm and describes the
Christian’s endeavor to understand what he or she already believes. It is a good concise definition of what Christian
theology truly is.

31
John Paul II in the encyclical ‘Fides et Ratio’ mentions about the importance of
doing Theology in the light of philosophical wisdom guided by Faith. In Theology
philosophy helps to transcend the empirical data in order to attain an objective
divine reality in search of salvific Truth.29. Dogmatic theology engages theological
questions which challenges or critiques the Christian Teaching (Mysteries of Faith)
as understood by reason in the light of the Church’s Revealed Truth.30 Thus, a
Dogmatic theologian should hold that today theology in the Church is enriched by
the wisdom of philosophy with the help of other kinds of knowledge of history,
social anthropology and the sciences”31 Dogmatic theologian is open to studies and
experiences of multiculturalism, multi-religiosity, others sciences and socio-
interfaith conversation so us to deepen his/her understanding of the relevance of
the Christian faith in different contexts of Church and society.

8.4 Principle of Consultation with Biblical, Patristic, Living Tradition and

Church’s Magisterial Authority.

Doing research in dogmatic theology should have (the backing of) three
Authoritative Church’s Principles: (a) The Sacred Scriptures, (b) The Living
Tradition (c) The Magisterium of the Church (d) Value of Human experience. The
Church’s principle sources of revelation and theology are: (i) the Scriptures
(Norma Normans or Norm of Norms or the Highest rule, thus a Primary Norm) 32
(ii) the Ecclesial Tradition (Norma Normata or a Norm that is Normed; it’s a
Secondary Norm or a Norm/Rule that is ruled by the Scriptures)33, (iii) the
Church’s Teaching and Magisterial Authority (the Magisterium or The Sure
Norm for Teaching Authority of the Faith) 34 and (iv) the Revelatory Human

29
Cf. John Paul II, Fides et Ratio, no.82.
30
Ibid. Cf. John Paul II Encyclical Letter: Fides et Ratio, in AAS 91 (1999).
31
John Paul II, Fides et Ratio, no. 69.
32
Scripture is, as they say, the Noma Normans non Normata (the “un-normed norm normer” or more loosely, “The
norm of norms that is not normed”. It is the highest norm and point of reference for all norms). The Scriptures are
and should remain the sole rule in the norming of all Christian doctrine in the Church.
33
The Norma Normata, or Secondary Norm, is only relatively necessary, meaning it is necessary only insofar as it
relates to the primary norm, being the Scriptures. The secondary norm is what decides whether a person has clearly
understood the true doctrines of Scripture.. Cf. Karl Rahner, Foundations of Christian Faith: An Introduction to the
Idea of Christianity, N.Y.: Seabury Press, 1978.
34
Magisterium refers to the teaching office of the Church. It consists of the Pope and Bishops. Christ promised to
protect the teaching of the Church : "He who hears you, hears me; he who rejects you rejects me, he who rejects me,
rejects Him who sent me" (Luke 10. 16).

32
Experience of Faith35. This human experience is not merely a personal experience
but the religious experience in the Christian community. Experience is very
complex, and provides a foundational practical source for Christian theology on
the ground where people live and witness their faith. The four sources are
complementary. Each of them has a unique and distinct role defined by the Church
in the development of dogmatic theology and other disciplines of theology.

8.5 Principle of Interconnectedness of Christian Mysteries /Dogmas /

Doctrines (Nexus Mysteriorum)

Nexus Mysteriorum is a Latin phrase expressing the belief of the Church that all of
the Christian Mysteries (Dogmas) are inter-related for their comprehensive
meaning and good of all Church Teachings. No mystery exists in isolation from
another. A theological investigation, interpretation and inculturation should engage
interconnectedness of the Christian Mysteries or Doctrines for profound
understanding and experiencing of Faith. (Vatican Council I: DS 3016: Nexus
Mysteriorum); The First Vatican Council (1869-1870) recommended Theological
Method of Nexus Mysteriorum inter se in which 'reason illuminated by faith' is
helped by 'the connection of mysteries with one another and with man's/woman’s
ultimate salvific goal in the economy of revelation and salvation (DS 3016). All
Christian mysteries are interconnected and inter-linked for clear and better
interpretation so as to be relevant to various contexts within the historical
economies of revelation, salvation and evangelization. A Dogmatic theologian
should know the nature of Nexus Mysteriorum and that as he/she does research and
reflection on a Christian dogma or mystery, the doctrine in question should not be
isolated but draws the revelatory and salvific wealth from other foundations and
experiences of Christian faith. A Dogmatic theologian’s mission and scholarly
process of doing Theology should investigate and interpret a Christian Mystery in
relation to other Church mysteries within a given context.

8.6 Principle of ‘Analogy of Being’ and ‘Analogy of Faith’ in Dogmatic

Theology

The TWO Analogies are important in the definition, understanding and witnessing
of Dogmatic Teaching which is rooted in the Scriptures. (i) ‘Analogia Entis’ or
35
A revelatory human experience] occurs to the total self, not to the mind alone, and it originates in a reality or
realities beyond, though not unrelated to, the self.

33
Analogy of Being is a systematic rational approach to the Divine Mystery which
holds that the created world (and humanity) offers, by analogy (with similarities
and differences) a means of comprehending, grasping and talking with human
language about the nature of the Divine. Without this analogy the Divine reality
becomes utterly unknowable, incommunicable, inconceivable and therefore non-
existence. Thus, according to St. Thomas Aquinas (1225-1274) Analogia entis
allows one to know God through relational-analogy with his creation. (ii)
‘Analogia Fidei’ or Analogy of Faith as the inspired and infallible ultimate rule
of faith or religious authority as guided by the Holy Spirit, is the whole of
Scripture and textual exegesis which defines and guides the wisdom of theological
whole as the Will of God. In this analogy it is God who communicates His Will to
humanity though faith using man’s limited language. Karl Barth recognizes in
Analogia fidei/relationis (Analogy of faith-relation) the ‘infinite qualitative
difference’ between God’s Wisdom and humanity language which discerns the
faith to comprehend in a limited way the Truth of God.

Pope Pius XII in Humani Generis (12/08/1950) uses the term Analogy of Faith to
say that Holy Scripture as the Inspired Word of God should be interpreted as the
Will of God to teach and preserve Christian Faith for humanity in history
according to the Mind of the Church. In the Catholic Church, the Sacred Bible and
Sacred Tradition are considered the Ultimate Rule for all believers for judging
faith and practice (morals) Thus, this analogy clarifies and gives new meaning to
difficult, obscure, twisted and erroneous teachings which distorts the Truth of
Faith. In Dogmatic theology, the Analogy of Faith has been associated with the one
unchanging faith of the Church, where local expressions or cultural categories are
used with similarities to teach and interpret a Christian doctrine without losing the
identity or distorting or compromising the Doctrine of Christian Truth. Thus, a
Dogmatic Theologian must have profound knowledge of ‘Analogy of Faith’ and
‘Analogia Entis’ (Analogy of Being) which is systematic understanding the
relationship of God’s Being to human beings in their similarities in order to be able
to talk and have a better understanding and interpretation of Christian Mysteries
for deeper evangelization.36

8.7 Principle of Cultural Transcendence of Christian Teaching through

‘Inculturation’:

36
Walter C. Kaiser, Jr., Toward An Exegetical Theology (1981; reprint, Grand Rapids: Baker Book
House, Sixth printing, January 1987), 134.

34
Dogmatic Theology is studied, understood and witnessed in the Church through
authentic Inculturation (John Paul II, 1996). Inculturation is basically insertion of
Christian faith (Gospel and Doctrine) in a local context and transform it from
within for deeper evangelization and integrated transformation cum salvation
which is a mission of the Church. The incarnational economy of salvation means
that the self-communication of God given to us in the incarnation of his Son, Jesus
Christ, is the paradigm of the saving presence and action of God in historical
cultural context through the Holy Spirit. Christian faith cannot exist except in a
cultural form or framework (Shorter, 1997:12). Theology too cannot be done,
understood and developed except through a cultural context (Majawa, 2005). Pope
John Paul II insisted that there is an organic and constitute link between
Christianity, Theology and Culture and that “the synthesis between culture and
faith is not just a demand of culture, but also of faith” (Waliggo et al, 1986:7;
McGarry, 1995:53) The word Inculturation adapted by the Second Vatican Council
remains a dynamic and stimulating and interpretational analogy in theology.
Inculturation is the on-going dialogue and transformative mutuality or relationship
between faith and culture (created by God –Genesis 1) for glory of God, deeper
evangelization and holistic salvation. This process is called “Contextualization of
the Gospel”. Dogmatic theology becomes real and meaningful in the context of
Inculturation as a Theological Method. A Dogmatic theologian in mandated to do
Theology of Inculturation rooted in the Mystery of ‘Incarnation’ and guided by
the Church’s Principles.

8.8 Principle of Reorientation, Reformulation, Re-interpretation and Renewal

(4Rs) of Christian Doctrine or Dogma for Deeper Evangelization:

After profound research, the dogmatic theologian interprets the Christian teaching
(dogma) by reorienting, reformulate and re-express the doctrines and paradigms of
Faith in terms of the receiving culture through inculturation. The purpose of the
reinterpretation is to enable people to come to a real spirituality and living contact
with the person of Jesus Christ and the Christian traditions that have evolved over
the past 21 centuries. Secondly in the process of dissemination and implementation
of re-interpreted and re-expressed Christian doctrine and morals, integrated
recommendations are developed for the diversified context so as to enhance deeper
evangelization and ‘communion’ of the people of God. A dogmatic theological
methodology facilitates divine-human dialogue between Christian doctrine,
cultural expression and new historical context in the light of John’s affirmation that
35
the Logos (Word), through whom all things were created, was the true light that
enlightens man and woman was coming into the world (John 1:9) A Dogmatic
theologian upholds that Faith calls for theological reflection which leads to
conversion, hope and renewal; it wants to give life so that people might have it
more abundantly (Jn. 10:10) Any theological research concludes with life-giving
functional recommendations for deeper evangelization. Dogmatic theology, like
other theological disciplines adds value to the real life and contexts of people.
Theology must liberate people from various challenges of life and transform them
in Church and society.

9 DOGMATIC THEOLOGICAL SOURCES AND INTERPRETATION

9.1 SOURCES OF DOGMATIC THEOLOGY

These are the Sources which inform and so make the content of Dogmatic
Theology. Dogmatic Theology uses FOUR main sources for its scientific study, research and
experience. These are Sacred Scriptures, Sacred Tradition, Sacred Magisterium and Human
Experience. The four sources are always interconnected and intrinsically connected.

The four sources of Dogmatic Theology are delivered by the Holy Spirit through
Scripture, Revelation, and Illumination of the Mind (reason). Scriptures are the
Principle source of Christian faith. All Scripture is breathed out by God and
profitable for teaching, for reproof, for correction, and for training in
righteousness, that the man or woman of God may be competent, equipped for
every good work. (2 Timothy 3:16-17).

Similarity of the Four Normative Sources of Dogmatic Theology and the

Wesleyan Quadrilateral Sources of Theology

Michael R. Burgos (2017) in ‘The Wesleyan Quadrilateral Summary and

Reflection’ observes that Wesleyanism consists of "Theology based upon the views
of John Wesley (1703-1791), founder of Methodism." 37 The Wesleyan
Quadrilateral is an epistemological paradigm in which the derivation of theology is
Michael R. Burgos, ‘The Wesleyan Quadrilateral Summary and Reflection’, New
37

York, 2017
36
understood and the authority of its components ordered. The phrase itself was
derived by Wesleyan theologian Albert Outler (1985) who upon examining the
theological content and methodology of Wesley, argued and affirmed Four valid
sources of theology; Scripture, Reason, Tradition and Experience.38

Wesleyanism affirms only the sixty-six books of the Protestant canon as

Theopneustos (2 Timothy 3:16). As such, Scripture is the first of the four sources
of theology in the quadrilateral, and it is the most authoritative. The Scriptures are
the "First" and "Final" authority (Sola Scriptura) in the derivation of theology and
thus all other sources are viewed as subservient to it.39 The paradigm observes that
it is the Scriptures that are sufficient to convey the totality of the Gospel and
Divine Wisdom, but it simultaneously affirms that human reason, tradition, and
experience are the "Lenses through which we read Scripture."40 According to the
Quadrilateral Methodology which ‘parallels’ the Catholic one , the Scriptures
require faith before one can do productive theology and can affirm the contents
therein, including the miraculous. Thus, both position tarry with St. Anselm’s
definition of Theology as ‘Faith seeking understanding of God in life” Thus, while
the Wesleyanism as Protestantism is interested in the continuance of Biblical
Orthodoxy (Sola Scriptura) over and against heresy, the Roman Catholic viewpoint
is thought to be more concerned with the Objective Truth of the Gospel and
Wisdom of the unity, sanctity, universality and Apostolicity of the faith which is
guided by the Church’s Magisterium. 41 This shows that Methodology of doing
theology in the Catholic faith and traditions also borrows and is enriched by some
wisdom, approaches and systems from the Protestant, Wesleyan and Pentecostal
Churches
9.2 INTERPRETATION AND APPLICATION OF THE SOURCES, CONTENT
AND METHOD.

9.2.1 Dogmatic Theology and Fidelity to the Word of God (Scriptures)

38
Albert Outler, “The Wesleyan Quadrilateral in Wesley,” Wesleyan Theological
Journal, 20.1, Spring-1985, 7-18.
39
Wesleyan Quadrilateral Lecture, 3
40
Ibid.
41
Wesleyan Quadrilateral Lecture, 4
37
Any discipline, discourse, discussion, research, conversation and experience of
Theology (as Dogmatic Theology) is essentially founded in the Word of God.
Theology literally means the ‘Word of God’, thus, it is a systematic investigation,
discernment, preservation, interpretation and experiencing the Word of God in the
histories of revelation, salvation and evangelization. The primary source of
theology is the Word of God. The Word of God is the primary source of revelation
and theology. Every student and scholar of theology in the Catholic Church should
have profound understanding, discernment and experience of the Word of God
(Sacred Bible). Dogmatic theology like any other discipline of Theology should
conform to the Scriptures (and Tradition and Magisterium); the Scriptures should
sustain and accompany all theological work, because theology is concerned with
‘the truth of the gospel’ (Gal 2:5), and it can know that truth only if it investigates
the normative witness to it in the canon of sacred Scripture, 42 and, in doing so, it
relates the human words of the Bible to the living Word of God. The Living Word
of God is the primary source and wisdom which defines, determines and elaborates
the methodology, direction and trends of how theology should become relevant to
various contexts.

9.2.2 Dogmatic Theology and Fidelity to Apostolic Tradition

The distinction between historical and dogmatic tradition arose in an attempt to

clarify the difference between the faith of the Church and the results of scientific
history. The use of the term dogmatic tradition developed in order to describe that
source of Christian truth, transmitted from the past, whose apostolic origins cannot
be documented.43 Fidelity to the Apostolic Tradition is a criterion of Catholic
Theology. This fidelity requires an active and discerning reception of the various
witnesses and expressions of the ongoing Apostolic Tradition. It implies study of
sacred Scripture, the liturgy, and the writings of the Fathers and Doctors of the
Church, and attention to the teaching of the magisterium (The International
Theological Commission – ITC 2011, no.32) In the histories of Christianity, the Church,
Theology and evangelization what is handed on from one generation to the next comprises
‘everything that serves to make the People of God live in holiness and increase their faith’. The
Church ‘in her doctrine, life and worship, perpetuates and transmits to every generation all that
she herself is, all that she believes’.44

42
Cf. Council of Trent, Decretum de libris sacris et de traditionibus recipiendis (DH 1501-1505).

43
John Henry Newman, An Essay on the Development of Christian Doctrine, the edition of 1845, edited
with an introduction by J.M.Cameron (Hammondsworth and Baltimore: Penguin Books, 1974), chap. V,
sec. iii, p. 322.

38
9.2.3 Dogmatic Theology and Fidelity to the Patristic Tradition:

Students of theology may inquire: ‘How can the theological writings and testimony
of the early Church Fathers be used today as a ‘Locus’ for establishing the content
of Church’s Tradition and Magisterial teaching, and our understanding of the
Faith?” The Catholic Church teaches that it is a historical and traditional practice in
the Church that when there are doctrinal and moral errors, ecumenical conciliar
differences, ecclesial structural tensions, etc. to appeal to the wisdom of the Church
Fathers for agreement, unity and sense of direction on issues of Faith and Morals. 45
The Church continues to teach with unanimity and communion of Christian faith
and morals, and explicating the theological advice, testimony and surety of the
Church Fathers and intervention of the Holy Spirit. ‘The teachings and sayings of
the early Holy Fathers are a witness to the life-giving presence of the Living
Tradition, showing how its riches are poured out in the practice and life of the
Church, in her belief and her prayer.’46 The Church Fathers’, Faith, Holiness of
life, Intellectual wisdom and Spirituality of the Church both East and West, have a
unique place in the ‘faithful transmission and elucidation’ of revealed truth, 47 their
writings are a specific reference point (locus) for Catholic theology. Dogmatic
theologians like other credible theologians are to recognize the significance of the
Church’s Fathers contribution in the interpretation of Dogmas (Christian
Mysteries) to the contemporary times. This ecclesial theological contact with the
Patristic wisdom and ancient sources is most inspirational, encouraging, refreshing
and renewing in the study and doing of dogmatic theology and other disciplines of
theology.

9.2.4 Dogmatic Theology and Fidelity to Ecumenical, Conciliar and

Magisterial Teaching.

Catholic theology recognizes the teaching authority of ecumenical councils, the

ordinary and universal magisterium of the bishops, and the papal magisterium. It
acknowledges the special status of dogmas, that is, statements ‘in which the
Church proposes a revealed truth definitively, and in a way that is binding for the
universal Church, so much so that denial is rejected as heresy and falls under an
anathema’.48 Dogmas belong to the living and ongoing Apostolic Tradition.
Theologians are aware of the difficulties that attend their interpretation.. This
44
Ibid. no.8
45
Cf. D nos. 86; 786-1507

46
Vatican II, Dei Verbum no.8. Cf. International Theological Commission (Vatican, 2011) no. 27.

47
Vatican II, Optatam Totius no.16

39
shows that a dogmatic theologian should always have a right to original, free and
creative thinking, and to do relevant interpretation, re-rooting, re-orienting and
renewing the theology in his/her research. He/she does theology together with the
Church (the divinely instituted authority). For theology is not a private affair
pursued by individual researchers or investigators, but a communal project done
with and in the Church.49 This fidelity to Ecumenical or Conciliar Teaching of the
Church requires an active and discerning reception of the various witnesses and
expressions of the ongoing Apostolic Tradition and Catholic Intellectual Heritage.
A Dogmatic theologian is encouraged to know and use with scholarly acumen the
Church’s magisterial teachings or encyclicals in doing both Descending and
Ascending theologies in a given context.

9.2.5 Dogmatic Theology and Fidelity to Ecumenism and Interfaith Dialogue

The Church Doctrine are universal teaching for humanity, therefore Dogmatic
theology should converse and engage in multicultural and multi-religious
discourses worldwide. Dogmatic theology should be open to constructive
interfaith, ecumenical and ecclesial relations, where the intra-Catholic, the inter-
Christian and intra-religious relations are more engaged and more interconnected
than before. Pope Francis is aware of the different roles of the official ecumenical
and interfaith dialogues that is related to his “Ecclesiology of the People”: an
ecclesiology of the people endowed with an infallibilitas in credendo (exhortation
Evangelii Gaudium of November 24, 2013, par. 119) - the people’s infallibility in
the foundations of its faith. The ecumenical and interfaith relations between
different Churches and religions need solemn acts and official texts, but without
the reception of them by the people they would be meaningless. Thus theology of
ecumenism and intra-religions needs to be done with the people of God. Theology
of Ecumenism and Interfaith Dialogue is related to Theology of Globalization.
Globalization brings a culture of pluralism, meaning religions “with diverse intra-
relationships but distinctive ethics and interests” interact with one another for the
religious common good [Thomas Bandchoff 2008] Essentially, the world’s leading
religious traditions (Hinduism, Buddhism, Judaism, Christianity, Islam,
Shintoism, African Traditional Religions, etc.) teach values such as human dignity,
equality, freedom, justice, peace, solidarity, personal transformation and societal
development Therefore, through such intra-religious values, globalization

48
ITC, The Interpretation of Dogma (1990), Cf. ITC, 2011, no.29; B, III, 3; cf. Theological Pluralism
(1972), nn.6-8, 10-12.

Cf. Congregation for the Doctrine of Faith, Instruction on the Ecclesial Vocation of the Theologian,
49

Rome, 1990, nos: 21-41.

40
engenders greater religious tolerance and communion in such areas as politics,
education, health, economics, and society. A Dogmatic theologian should do
theology in the contexts of ecumenical and interfaith relationship as a mission of
serving the Church as a Mystical Body of Christ (Serving all people of God)

9.2.6 Dogmatic Theology and Fidelity to African Socio-Religious Data and

Experience

African theology also called ‘African Christian theology’, is that theology which
reflects on the Gospel, the Christian Mysteries, the Christian tradition and the total
African reality in an African wisdom, manner and from the perspectives of the
African worldview so as to transform it for the common good. The total African
reality includes the ongoing changes in the culture and emerging challenging issues
in the African context, and finding relevant theological ways of addressing them.
Some prefer to speak of African theologies because of diversity in African
philosophy, culture and religion; others see a fundamental similarity in the
religious experience and in the nature of the emergent issues.

When dogmatic theology investigates African cultural-religious expressions in the

process of doing African Christian Theology then it considers the Africana
Humana or African Humanness (African Worldview or African socio-cultural-
religious data) as one of the sources. Frederick Wanjala (2008) mentions two
segments which provide meaning in the doing of African Christian Theology: (a)
First, there is no homogeneous African culture; there is a multiplicity of cultures
with human-transformative values on the ground; (b) Secondly, people should not
be alienated from their traditional existing life-situations but these values should be
utilized and employed to give meaning and relevance to divine revelation.
Therefore, African socio-cultural data should be examined in their past, present
and future categories50 so to be meaningful in African Christian theology. Even in
African Christian Theology, its primary data is Christian Revelation which is
defined in the Church’s dogmas, and the African socio-cultural-religious data
comes is as a secondary or tertiary data in the methodological process of
inculturation. An African student of Dogmatic theology should understand that
African Christian theology has many tasks of functionalities today. Thus, dogmatic
theology has to converse with and play a transformational role in multicultural,
multi-religious and globalized contexts for deeper evangelization.

9.2.7 Dogmatic Theology and Fidelity to Interconnection of Theological

Disciplines and ‘Public’ Theological Trends (Nexus Disciplina Theologica)
50
Frederick Wanjala, Basics of African Theology: A Cogent Mentor in Charles Nyamiti, Rome 2008, 49.

41
Nexus Diciplina Theologica refers to Interconnectedness or Integration of
Theological Disciplines. No theological discipline in the Catholic Church
(Biblical, Dogmatic, Liturgical, Moral, Historical, Spiritual, Mystical,
Ecumenical, Mission, Pastoral, Church Law, etc) should isolate itself from other
scientific – ecclesial disciplines of theology. These theological disciplines should
reflect the ONE Mystery of TRIUNE GOD. NO Theological discipline and NO
theological Methodology should be done outside this Primordial Mystery. All
theologies in the Catholic Church have the same Source – Divine Wisdom; they
serve the same People of God (Mystical Body of Christ); they are owned, defined,
preserved and given Methodology by the same One Holy Catholic and Apostolic
Church and they have same Mission in the histories of revelation and salvation.
Dogmatic theology like other disciplines of is to converse, engage and interconnect
with other theological disciples for revelatory, salvific and functional enrichment.
The International Theological and Commission (ITC, 2011 no. 51) explains that
‘The people of God believe that it is led by the Spirit of the Lord who fills the
whole world’.51 The Second Vatican Council said that the Church should therefore
be ready to be in the world, to discern in ‘the events, the needs and the longings’ of
today’s world what may truly be signs of the Spirit’s activity, and try to address the
contemporary challenges with relevant theologies.52 This pastoral functionality of
every theological discipline should be reflected in the local or universal
recommendations of the theological research or investigation. Biblical and Pastoral
theologian Patrick Kalilombe of Malawi says, ‘Theology should scratch where it is
itching otherwise it will be merely metaphysical, armchair, cosmetic, toothless and
irrelevant to the real world”.53 At all times the Church carries the responsibility of
reading the signs of the times [signa temporum perscrutandi] and of interpreting
them in the light of the Gospel, if it is to carry out its task and answer the relevant
questions of faith in a given context.

Theology has a mission of engaging with other theological disciplines and methods
so as to have a better and holistic understanding of a question in a context. Any
theology deals with the word of God where the people of God are. That’s every
theology has an impact on every context in a world which is multicultural and
multi-religious. To this argument, Bernard Lonergan (1972) explains that as the
world becomes more diverse and pluralism in thought, there is need for theology
and methodology which offer the art of understanding as unity which cuts across
any theological discipline and speaks to all peoples. Based on this, Lonergan
51
Vatican II, Gaudium et Spes, no.11.
52
Ibid.
53
Patrick Kalilombe, ‘The Relevance of Inculturation as a Tool for Doing Contextual Theology in Africa’, A Paper
presented to the CUEA Interdisciplinary Theological Conference, marking the Silver Jubilee Celebration of CUEA
1984-2009, at Nairobi - Langata Main Campus, 2009.

42
developed a methodology for doing relevant contemporary-theology according to
the functional specialties in a context (Experience, Understanding, Judgment,
Decision and Action).There are eight functional specialties which a theologian
should know and follow when doing theology: (1) Research - Experience (2)
Interpretation - Understanding (3) History (Judgment) (4) Dialectic (decision) (5)
Foundations (6) Doctrine (7) Systematics (8) Dissemination – communication.54
These eight factors make theology related and relevant to external questions and
emerging issues. In all these situations of life, theology should not only teach and
change transformatively people’s life.

A Dogmatic theologian and student should have good and balanced

understanding of other theological disciplines. Such holistic approach to other
disciplines of theology helps the dogmatic theologian to be open, creative,
thorough, synthetical and deepen his /her understanding of God’s Mysteries and
Truths by knowing how the contributions of every theological discipline enriches
his analysis of a theological question, hermeneutics and functionality. Catholic
Theological study and research centers around the aforementioned classic
disciplines which are complementary; All theological Content, Trends and
Pedagogy is grounded in these Catholic Church’s disciplines, even though every
individual discipline or study or program may differ from one another in terms of
specific goals, structure, methodology and focus.

10. CHURCH CREEDS AS METHODOLOGICAL SOURCE OF DOGMATIC

THEOLOGY.

10.1. Definition and Nature: The word 'Creed' is derived from the Latin word
credo, meaning 'I believe'. The Creeds therefore, are systematic summaries of
Christian belief. Particularly in the first few hundred years after the death of Christ,
the church faced the problem of definition of Christian Teaching and differing
views over such subjects as whether Jesus Christ was truly God and also whether
he had both Human and Divine natures. Out of these theological disputes the
Church defined and formulated Statements of Belief, which to this day form an
important part of how Christians express their faith and Morality. The THREE
important creeds of the early centuries of the Church that give a summary of
Christian Belief of Faith are: The Apostles’ Creed, The Nicene Creed and The
Chalcedonian Creed.

10.1.2 The Apostles Creed

54
Bernard Lonegarn, Method in Theology, New York: Herder and Herder, 1972.

43
This creed is probably the earliest of the main creeds used in Christianity today.
The name derives from the legend that the twelve apostles of Christ contributed to
it, though the earliest form dates from c.215. The creed gives a clear summary of
Christian belief and formed the basis for later creeds.

10.1.3 The Nicene Creed

The Nicene Creed is the most common creed used in Christianity. Later revised at
the council of Constantinople in 381, the creed was originally formulated in 325 at
the council of Nicea. At the time the church was struggling with the Arian heresy,
which denied that Christ was truly God, but rather that he was a created being. The
creed was formulated to repudiate Arianism and clearly states that Christ is eternal
and part of the trinity of Father, Son and Holy Spirit. In all branches of
Christianity, the creed is widely used today. For example, at each Roman Catholic
Mass, it is used as a profession of faith.

10.1.4 The Chalcedonian Creed (Definition)

This creed was formulated at the Council of Chalcedon in 451. The council met to
resolve the issue of the 'natures' in Christ. The creed states that whilst Christ had
two natures (one human, the other divine), they were distinct and Christ was truly
one person.

10.2 Theologizing with Church’s Creeds:

This is one research methodology of study and doing theology of systematic
collection of the Church’s historical data, archival documentation and relevant
ecclesial information for re-definition, interpretation and re-alignment of various
historical Creeds of the churches. This is called the Dogmatic Theology Creedal
Methododology or Approach.

Creeds are the theological conclusions or results or fruit of reflection and

interpretation by the on the Truths of Faith and Morals revealed in the Bible. They
are officially adopted by the Church’s Magisterium and competent ecclesiastical
Body, and have authority in the circle wherein they are recognized.

10.3. For an excellent collection and theological explanation and interpretation of

these earliest Creeds and how they influence the development of theology in
history, see the contribution of the following scholars: (i) Philip Schaff, Creeds of
Christendom (3 vol.); (ii) James Dennison has begun a three-volume series on the
Reformed creeds in particular of the 16th and 17th Centuries in 1523-1552(2008).
44
10:4 Creeds of the Ancient Church
(a). Apostles’ Creed.—started in the second century; present form in sixth century

(b). Nicene Creed.—formulated in 325 AD at the Council at Nicea; emphasizes

deity and eternity of God the Son; Constantinopolitan form of the Nicene Creed
(381 AD) added person and work of the Holy Spirit; Latin form added the
Teaching of Filioque (Holy Spirit proceeds from the Father and the Son) at council
of Toledo (589 AD)

(c). Athanasian Creed— written over fifth to eighth centuries, named after
Athanasius, bishop of Alexandria (328-373 AD)

(d). Chalcedonian Creed—(431 AD) most precise for the Person of Christ; two
natures, without mixture, change, division or separation.

10.5 Creeds of the Roman Catholic Church:

10.5.1 Canons and Decrees of the Council of Trent.—(1545-63); called to
counteract against Protestantism

10.5.2 Creed of Pius IV, “Profession of Faith of Trent”.—Papal Bull of Pius IV

(1564); all teachers, ecclesiastics, theologians, converts from Protestantism had to
subscribe to it

10.5.3 Roman Catechism.—produced by Pope Pius V (1564-1566); explains and

enforces Canons of Trent. It was made universal in 1992. The Roman Catechism
(or Catechism of the Council of Trent, was commissioned during the Catholic
Counter-Reformation by the Council of Trent, to expound doctrine and to
improve the theological understanding of the clergy..

10.5.4 Decrees of the Vatican Council.—(1869-70); strengthened position of

Papacy and Infallibility of the Pope confirmed Doctrine of Mary’s Immaculate
Conception (1854)

10.5.5 Decrees of Vatican II.—(1963-65); It re-interpreted and made some Church

Teachings relevant to contemporary times: Assumption of Mary; Liberalized
church teaching in many areas Roman Catholic Catechism.—(1994); Liberalized
teachings of Vatican II, yet still asserts traditional distinctiveness.

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10.6 Creeds of the Greek Church contributed to the Development of Church
Dogmas

(Division from the western church, A.D. 1054; recognizes the first seven (or eight,
if Jerusalem Council id included) ecumenical councils on the Church. The Catholic
Church, Greek Orthodox Church, Protestant Churches and main stream historical
Churches accept the Teachings from these Councils.
The 7/8 Councils are

(a).49 A.D. Council of Jerusalem

(b) 325 A.D. Council of Nicea
(b) 381 A.D. First Council of Constantinople
(d). 431 A.D. Council of Ephesus
(e) 451 A.D. Council of Chalcedon
(f) 553 A.D. Second Council of Constantinople
(g) 680 A.D. Third Council of Constantinople
(h) 787 A.D. Second Council of Nicea.

(2) Orthodox Confession of the Catholic and Apostolic Greek Church.— (1643)
The Orthodox Confession of the Catholic and Apostolic Eastern Church was
originally drawn up about the year 1640 by Peter Mogilas (or Mogila),
Metropolitan of Kieff, and father of Russian theology (died 1647), in the form of
an Authoritarian Catechism for the benefit of the Russian Church..

(3) Decrees of the Synod of Jerusalem – Eastern Orthodox Churches (or

Confession of Dositheus)—(1672) The Synod of Jerusalem was convened by
Orthodox Patriarch Dositheos Notaras in March 1672. It was convoked to teach,
correct and refute the position of Cyril Lucaris, Patriarch of Constantinople,
who had published a Confession in which he attempted to express Orthodox beliefs
in terms of the predestination beliefs of Calvinism.

(4) Longer Catechism of Philaret.—(Russian Catechism; 1839) First published in

1823, Philaret’s “Catechism” was subjected to several revisions to expunge its
Lutheran influences, but after 1839 it exercised widespread influence on 19th-
century Russian theology. In Philaret Catechism…theological work was the
“Christian Catechism of the Orthodox Catholic Eastern Greco-Russian
Church,” treating the 4th-century Nicene Creed, the theology of prayer, and the
Mosaic Law.

46
10.7. Creeds of the Lutheran church (Contributed to the global and wider
understanding of the Church’s Teaching.

(1).Accepted Apostles’, Nicene, Athanasian, Chalcedonian Creeds.

(2). Larger and Smaller Catechisms for various contexts so that people familiarize
themselves with the True Teaching of faith and morals.—(by Luther; 1529)

(3). Augsburg Confession.—(by Luther and Melanchthon; 1530; oldest Protestant

confession, the only universally accepted Lutheran standardized Catechism.

(4) Apology of the Augsburg Confession.—(by Melanchthon; 1537) The Apology

of the Augsburg Confession was written by Philipp Melanchthon during and after
the 1530 Diet of Augsburg as a response to the Pontifical Confutation of the
Augsburg Confession. It was signed as a confession of faith by leading Lutheran
magnates and clergy at the meeting of the Smalcald League in February, 1537, and
subsequently included in the German [1580] and Latin [1584] Book of Concord..
The Apology of the Augsburg Confession arose out of that ongoing theological
debate. The Apology is the longest and most comprehensive of the Lutheran
confessions. The title “Apology” identifies the writing as a defense, not an
expression of regret. (Christian Peters, Apology of the Augsburg Confession -
Apologia Confessionis Augustanae. Stuttgart: Calwer Verlag, 1997)

(5) Articles of Smachald.—(by Martin Luther; 1537) The Smalcald Articles or

Schmalkald Articles ( German: Schmalkaldische Artikel) are a summary of
Lutheran doctrine, written by Martin Luther in 1537 for a meeting of the
Schmalkaldic League in preparation for an intended ecumenical Council of the
Church.. (Russell, William, Luther's Theological Testament: The Schmalkald
Articles. Minneapolis: Fortress Press, 1995.)

(6) Formula of Concord.—(1577; The Formula of Concord (1577), a Lutheran

confession, attempted to settle the matter by stating that rites and ceremonies that
were matters of religious indifference could not be imposed during times of
controversy.. The Concord makes up the final section of the Lutheran Corpus
Doctrinae or Body of the Doctrine, known as the ‘BOOK OF CONCORD’ (most
references to these texts are to the original edition of 1580). The Concord hardened
Lutheran positions on grace and free will and on the Lord’s Supper (Robert Kolb,
Timothy Wengert and Charles Arand, The Book of Concord: The Confessions of
the Evangelical Lutheran Church, New York: Fortress Press, 2006).

47
All these Catechism from other Christian Churches or religions assisted in the
development and better understanding and interpretation of the Catholic Dogmas
and Teachings. Thus, s Dogmatic scholar and student should have a good
understanding of the Catechisms, Teachings and Theology of these Churches. The
knowledge will help in ecumenical dialogue and inter-faith engagement.

11. VI. DOGMA AND SCIENTIFIC METHODOLOGY

Dogmatic theology should converse and consult with scientific research

methodologies for enrichment of pursuit for the Truth about God, humanity and
nature. Dogmatics engages in defining, teaching, believing and experiencing the
supernatural and natural Truth in life. Sciences engage in researching, testing,
proving and verifying the factual Truth in life. Both Dogmatic Theology and
Scientific methods are based on the Truth of reality. Both Truth serve personal and
common good. Thus, Dogmatics and Sciences although they follow different
methodological approaches they serve the high, higher and highest good in history
of humanity. Bible attests that every good was created by and comes from God
(Genesis 1:31). Today theological methods cannot be isolated from the new
scientific methods of acquiring knowledge. Throughout history, human beings
have always sought to understand themselves and their natural, physical and social
environment, their mission and destiny in life. The methods they use to obtain
knowledge and new experiences may be classified into three main categories:

(a) Empirical (Every day) Methods of Knowing: The methods are based on five
sense, common sense, tenacity and faith. These are authoritative, mystical, cultural
traditions and personal experience. There is no questioning or testing of
information. Knowledge is accepted simply on face value. (b) Reasoning: This
method is the ability to expound one’s thought logically, creatively and to make
rational conclusions. Rationalists believe that knowledge is innate in human beings
and pure reason is sufficient to produce verifiable knowledge. St Thomas Aquinas
used this method to develop five ontological proofs of knowing God’s existence
eg. God is unmoved Mover, or, God is Uncaused Causer etc. (c) Scientific
Method: According to McMillan (1992), ‘Scientific method of research is
objective, systematic, testable, factual and is relatively uninfluenced by personal
beliefs, opinions and feelings. Rather science seeks to obtain knowledge
objectively by relying on verifiable observation and experimentation. 55 Kerlinger
and Howard (2000) define scientific research method as a systematic, controlled,
empirical and critical investigation of natural phenomena guided by Theory and

55
J.H. McMillan, Educational Research, New York: Harper Collins Publishers, 1992.

48
hypothesis about presumed relations among such phenomena, leading to the logical
objective conclusion.56

There are Ten Properties of Scientific Research Method which lead the study or
investigation to logical, objective, verifiable and credible conclusion. Thus, the
Research should be: Empirical, Logical, Replicable, Self-correcting; Question-
oriented; Public; Cyclical; Self-critical; Overcome personal or public biases;
Quantitative or qualitative analysis. Scientific research is done to solve and
address problems in society. Scientific research results and recommendations are
used to help people or organizations to understand human challenges and social
problems, and direct their efforts towards accomplishing individual, community
and organizational goals. Since theology is done to find God’s approach of
addressing the peoples challenges of life, theology is assisted by scientific method
in understanding profoundly peoples’ problems and provide holistic personal,
religious and societal solutions for personal transformation, deeper evangelization
and sustainable development.

Theology seeks to provide the understanding of the Word of God in the light of
faith in a given context of people. It seeks to explain the internal coherence of this
Word and to clarify the different implications it entails. In so doing theology
naturally encounters other sources of knowledge including social and scientific
sources, and takes into account their contents. Although some theologians
“descent” from Biblical Revelation towards created things, they cannot ignore the
need for an “ascent,” that is, from philosophical and scientific knowledge towards
the knowledge provided by God’s Word, in order to achieve a better understanding
of the latter. The need for such a dialogical movement was already shown by St.
Anselm’s understanding of theology as fides quaerens intellectum, still one of the
best definitions of its rational task. It means that the theological understanding of
things is to be “sought out,” but also “required” and “loved” by faith, according to
the multiple nuances encompassed by the Latin verb quaerere. Historically, such
an understanding originated from different sources, which concerned not only
philosophy proper, but also that knowledge of nature corresponding to “natural
philosophy,” as it was called for a long time. When the scientific method was
established, claiming its autonomy with respect to philosophical knowledge,
theology had been confronted with two different interlocutors, philosophy and
science, as well as two different realms, i.e. the humanities and the natural
sciences. Thus the task of theology became ever more complex because of the
different methods and different epistemological viewpoints adopted in each subject
area. In the contemporary times, the complexity of the task of theology increased
56
F.N. and B.L. Howard, Foundations of Behavioral Research, New York: Harcourt College Publishers, 2000.

49
due to the breakthrough of two major issues, namely the new perspective brought
about by the relevance of history and the debate about the possibility of a quest for
the Truth.

But, it is objected by some theologians that theological and scientific researches

appear to ‘contradict’ in their approach to pursue the truth. They claim that Dogma
checks investigation, critiques scientific research, antagonizes independence of
thought, and makes scientific theology almost impossible. This difficulty may be
expressed by some scientific researchers, thus, resenting theological
methodologies. However, the Congregation of the Doctrine of Faith encourages
theology to engage scientific research methodologies like those of social
anthropology so that faith can understand and engage better the emerging issues of
contemporary world. Archbishop Joseph Dore of Strasbourg (The Catholic
University of America, 2003) makes it clear that Christian faith (mysteries) and so
dogmatic theology can exist and be realized only in the real world, simply because
they can achieve realization only as human in a human context. There is no
contraction here between theological teachings and social scientific discoveries
because both are serving the common good of the same people of God; but guided
by the Holy Spirit.57

Last but not least, Theology (like Dogmatics) is not in conflict with Science. The
reason there can be no conflict is that both seek and are devoted to the unveiling,
defend and enhancing Truth of reality in history. Alleged misunderstanding and
‘contradictions’ between Theology and Science are sometimes apparent depending
on contextual objectives , research questions and specific contextual methodology
used.. It is probably accurate to say, however, that in history theology has had
some errors and false assumptions if faith was divorced from its endeavors.
Theology and Science uphold the natural law, divine law and human law so as to
promote the Truth in life.

Although rooted in faith and in the life of the Church, theology is, unlike
catechesis, preaching and pastoral instruction, a scientific discipline with scientific
methodology. The theologian is not charged primarily with mere "echoing" or
teaching of faith (which is the literal meaning of catechesis), nor mere
proclamation (repetition) of the Gospel (which is the task of preachers), nor mere
official transmission of the faith to the general membership of the Church (which
has become over time the special responsibility of the bishops); But he is called to
do scientific research mandated by the Church and to spiritually know, love, obey
and be with the Truth of God in the histories of revelation and salvation. Richard P.
57
http:publicaffairs.cua.edu/RDSpeeches/03dorelecture.cfm accessed 15/11/2018.
50
McBrien says as a scientific and ecclesiastical enterprise, theology has to be
engaged in dialogue with and lead to the transformation of all three publics: the
Church, the Academy and the Society. (The Church : The Evolution of
Catholicism).

12. DOING DOGMATIC THEOLOGICAL METHODS TODAY

12.1There is urgency of giving true teaching, interpretation, testimony and

experiencing of the Christian Mysteries, doctrines or dogmas today amidst the
challenges of relativism, secularism, materialism, rationalism, atheism and other
social evils. These are some of the challenges that create problems and threats in
the Church and society.. We must have a methodology that gives a true
interpretation of the Christian Mysteries.
12.2.There is need to give a clear method of Dogmatic theology or catechesis
following the sacred sources which are relevant to all times in the history of
revelation and salvation.
12..3.The Church and society are in need of an approach which will make the
Church’s teaching and morals relevant to contemporary Church and Society.
12.4.There is no need to show that there is separation between the Church’s sacred
methodology and society secular methodologies because both have roots in divine
wisdom. Thus both are meant to serve the same people of God.
12.5.Thus, there is need for both methodologies to engage in dialogue guided by
the sacred methodology because the Church is the conscience of the State. There is
complementarity of the methodologies. There is a lot to learn from each other.
12.6.There is an urgent need to show that Dogmatic theology methodology has to
enrich other methodologies of other theological disciplines.
12.7.Methodologies of Dogmatic theology since they are based on the Word of
God, Church’s Tradition and Magisterium, this methodology becomes a way of
communicating the divine wisdom to Church and society. It provides ways and
means of helping the people of God to deepen their faith.
12.8.Theology is not faith itself (One can do theology without faith; but is is a must
in Catholic Faith)To "have faith" is to be in a personal relationship with God, who
is the Truth itself, the Way itself and the Life itself.. In the words of St. Anselm of
Canterbury: Theology is "faith seeking understanding" of the Truth about God. It is
the more or less systematic and scientific effort one makes to understand and
express the fundamental experience of God in relation to humanity. "Christian"
theology focuses that process of understanding on Jesus Christ.

12.9.Theology is not monolithic (one huge uniform and unbroken reality) but is
multidimensional and diverse. Not only are there many religious faiths (Christian,

51
Jewish, Muslim, Hindu, Buddhist, Shintoism, African Traditional Religions, and so
forth), but there are also many variations and approaches of faith within given
faith-traditions.
Within Catholicism, for example, we speak of a theology that is Thomistic,
Augustinian, Rahnerian, Fransiscan, Salesian, Nyamitian, Magesaian,
Kalilombenian, Stan Chu Ilonian,, African Ancestral Christology, Ubuntu
Pneumatology, etc. But other divisions are also possible: liberation theology,
environmental theology, feminist theology, process theology, public theology,
political theology, economic theology, educational theology and so forth. These
theologies envision to do conversation and promote the Truth in these disciplines
of life in relation to God.

12.10.Theology is not simply a Reflection or Intellectual conversation or a

Catechesis on doctrine; it demands and involves faith and life of people. A
doctrine is an official teaching that derives from Theology, not from ‘direct’
inspiration of the Holy Spirit. Thus, theology needs discernment and guidance of
the Church to ensure that it is done in accordance with Christ’s Wisdom and the
Mind of the Church so that it preserves its Unicity, Sanctity, Catholicity and
Apostolicity. Before the official Church can propose a statement of faith for the
universal acceptance of its members, it must first think: about and struggle with its
possible meanings, with various possible expressions of meaning and with diverse
cultural and religious contexts of the people. That process of struggle to understand
faith in various contexts leading to some official expression of faith is called
‘Contextual Theology’. Theology, however, does not consist simply of a listing,
explanation, imposing and defense of doctrines. It involves knowledge, faith and
experience of the Truth of God in the transformation of life.

13.DOGMAS AS INTERPRETED IN THE VATICAN II CONCILIAR

DOCUMENTS

13.1 The Vatican II (1962-1965) reviewed, explored, interpreted, renewed and

made the Church’s (dogmas) doctrine, morality, spirituality and praxis relevant to
the contemporary times based of the Catholic Tradition, Intellectual heritage and
methods. The Conciliar documents cover all aspects of Catholic doctrine and
teaching and morals inculcated in Church’s dogmas. They contained relevant
theological discourses, ethos, practices and ecclesial guidance or roadman on how
to relate with ourselves, with other Christians, with other religions and people of
good will and live in faith, love, justice, peace and progress as one people of God
so that the world may believe. (John 17:21)

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13.2 There are also teachings and reflections that offer fresh insights into Sacred
Scripture, Patristic wisdom, ecclesial tradition, new models or paradigms of being
a Church, the sacraments, ecumenism and interfaith dialogue and engagement, the
importance of worship, the truth about heaven, hell and purgatory, the dignity of
the human person, the priority of living charitable lives, the relationship of
Catholics to non-Catholics/non-Christians and the relationship of the Church to the
world. The themes of the dogmas renewed, re-rooted and treated within the
Council were expanded and interpreted by Pope Paul VI, St. John Paul II, Pope
Benedict XVI and Pope Francis. Some of the best fruits of Vatican II are: (a) The
Universal “New Catechism of the Catholic Church” promulgated in 1992; (c) The
Compendium of the Social Teaching of the Church (2004); (c) The New Roman
Catholic Missal (2011) etc.

13.3.St. John Paul II once referred to Vatican II as “a great Church compass with
which to orient ourselves preserving its attributes of Unicity, Sanctity, Catholicity
and Apostolicity in the vast ocean of the third millennium.” In this regard, the 16
ecumenical conciliar documents themselves remain the best fruit of the Council to
the universal church and international society. As the Church continues to research,
examine and interpret the documents, theological scholars, believers and all people
of God, need to continue to examine them in order to understand, experience and
integrate this incredible resource of Truth (Dogmas) and Morals that the Church
gives us for our intellectual spiritual and pastoral nourishment. A scholar or student
of dogmatic theology should have profound Vatican II’s teaching, understanding,
morality and spirituality of the redefined, re-interpreted and re-aligned Dogmas
and their relevance to the contemporary times.

13.4.The Church Dogmas as Interpreted in the Vatican II Documents (1962-

1965) for Contemporary Times (16 Conciliar Documents)

13.4.1 MAJOR DOCUMENTS:

13.4.1.1. Dogmatic Constitution on the Church (Lumen Gentium): The church is

a mystery, or sacrament, the whole People of God, in whose service the hierarchy
is placed. The authority of pope and bishops is to be exercised as a service and in a
collegial mode. Bishops are not simply the vicars of the pope, and the laity
participate fully and directly in the church's mission.

13.4.1.2. Pastoral Constitution on the Church in the Modern World (Gaudium et

Spes): The church must read the signs of the times and interpret them in the light

53
of the Gospel. The church does not exist alongside or apart from the world; the
church is part of the world, and its mission is to serve the whole human family in
order to make the human race's history more human.

13.4.1.3. Decree on Ecumenism (Unitatis Redintegratio): Christian unity is a

matter of restoration, not of a return to Rome; other Christian communities are
churches within the Body of Christ; and both sides were to blame for the divisions
of the church.

13.4.1.4. Constitution on the Sacred Liturgy (Sacrosanctum Concilium): The

church proclaims the Gospel not only in word but also in sacrament, or by sacred
signs. Since the whole People of God is involved in this worship, the signs must be
intelligible.

13.4.1.5. Dogmatic Constitution on Divine Revelation (Dei Verbum): The Word

of God is communicated through sacred scripture, sacred tradition, and the
teaching authority of the church, all linked together and directed by the Holy Spirit.
The sacred realities are always open in principle to a growth in understanding.

13.4.1.6. Declaration on Religious Freedom (Dignitatis Humanae): No one is to

be forced in any way to embrace the Christian or the Catholic faith. This principle
is rooted in human dignity and the freedom of the act of faith.

13.4.1.7. Declaration on the Relationship of the Church to Non-Christian

Religions (Nostrae Aetate): God speaks also through other religions, so we should
engage in dialogue and other collaborative efforts with them. The Jews have a
special relationship to the church. They cannot be blamed for the death of Jesus.58

13.4.2..MINOR DOCUMENTS

13.4.2.8. Decree on the Church's Missionary Activity (Ad Gentes): The Gospel is
to be preached also and always to non-Christians, but not as a culturally alien
reality. Evangelization is an obligation for every member of the church.

58
Cf. A. Flannery, ed., Vatican Council II: Constitutions, Decrees, Declarations (1996) and
Vatican Council II: Conciliar and Post Conciliar Documents (1996); H. Küng, The Council,
Reform, and Reunion (tr. 1962); H. Daniel-Rops, The Second Vatican Council (tr. 1962); D. C.
Pawley, An Anglican View of the Vatican Council (1962, repr. 1973); W. M. Abbot, ed.,
Documents of Vatican II (1966); A. Gilbert, The Vatican Council and the Jews (1968); X.
Rynne, Vatican Council II (1968).
54
13.4.2.9. Decree on the Apostolate of the Laity (Apostolicam Actuositatem): The
laity by the virtue of Baptism share in the three-fold universal or common
priesthood of Christ. The laity have pneumatic charisma and talents to
participates in the mission of the church, but especially in the temporal order.

13.4.2.10. Decree on Eastern Catholic Churches (Orientalium Ecclesiarum):

The Eastern Catholic, or "Uniate," churches can be a bridge to the Orthodox East.
The integrity of Eastern traditions of liturgy, spirituality, and discipline is to be
restored.

13.4.2.11. Decree on the Bishops' Pastoral Office in the Church (Christus

Dominus): Bishops are the pastors of their own local churches, and collaborate
with other bishops through episcopal conferences and with the pope and all other
bishops through the episcopal college. Authority is always for service.

13.4.2.12. Decree on the Ministry and Life of Priests (Presbyterorum Ordinis):

Priests are members of a presbytery in union with a bishop, and with him serve the
building up of Christ's Body.

13.4.2.13. Decree on Priestly Formation (Optatam Totius): There must be a

closer connection between seminary training and the pastoral situation. There is
need for holistic and relevant training of priests today.

13.4.2.14. Decree on the Appropriate Renewal of the Religious Life (Perfectae

Caritatis): The renewal of religious life (a life lived according to the evangelical
counsels of poverty, chastity, and obedience) must be based on the Gospel, the
original purposes of the community, and the changed conditions of the times.

13.4.2.15. Declaration on Christian Education (Gravissimum Educationis):

Education must be of quality and holistic based on Divine Wisdom; It must be
broadly humane and up-to-date, with a concern for personal maturity, human rights
and social responsibility. As a means of evangelization Education must be
Informative, Formative and Transformative.

13.4.2.16. Decree on the Instruments of Social Communication (Inter Mirifica):

The church must be vigilant toward the media as a means of communicate the
Truth in society because of the ever-present danger of their abuse, but must also
use the media where opportune.59

59
Ibid.
55
A Dogmatic scholar and student of theology should have profound understanding ,
hermeneutics and integrated theology of Vatican II Ecumenical Council if he has
to do authentic, transformative and relevant theology in the third millennial Church
and society.

CONCLUSION

Research methodology simply means tools’ or techniques or scientific approaches

used in the research process. These tools and techniques differ from disciplines to
discipline. Each branch of theology, therefore, has its own specific biases,
orientations and leanings. On the whole, theology prefers holistic and qualitative
methodological approaches. Methodology is always designated to explain precisely
how one intends to set about finding answers, the points of departure, direction,
destination and solutions to the research questions. One needs to put sufficient
detailed data so that others will understand clearly what process has led the
research to the results, conclusion and recommendations.
Methodology of doing dogmatic theology considers the relationship between
Christian Mysteries and theologies, and also the relationship between theology and
other sciences; in the context of dialogue and engagement between plurality of
methods and interpretation of Faith for deeper evangelization and transformation
for all. Catholic theology, fundamentally understood with St Augustine as
‘reasoning or discourse about God 60’ is one in its essence and has its own unique
characteristics as a science: its proper subject is the one and only God, and it
studies its subject in its own proper manner, namely by the use of reason
enlightened by revelation. At the very start of the Summa theologiae, St Thomas
Aquinas explains that everything in theology is understood with regard to God, sub
ratione Dei. Dogmatic Theology as a discipline works to teach, interpret and
inculturate the Christian Mysteries (Doctrine) in the lives of people; 61 Since the
Mystery of God is revealed in Christ by the power of the Holy Spirit, Vatican II
directed that all theological treatises ‘should be renewed through a more vivid
contact with the Mystery of Christ and the history of salvation’ and should be
made relevant to the lives of people.62 Thus, dogmatic theology should be studied,

60
St. Augustine of Hippo, ‘De divinitate ratio sive sermo’ (De civitate Dei VIII, 1; CCSL
47:216-217)
61
Cf. Thomas Aquinas, Summa theologiae, Ia, q.1, a.7: ‘Omnia autem pertractantur in sacra
doctrina sub ratione Dei, vel quia sunt ipse Deus; vel quia habent ordinem ad Deum, ut ad
principium et finem. Unde sequitur quod Deus vere sit subiectum huius scientiae.’
62
Vatican II, Optatam Totius no.16.

56
researched, interpreted, taught and experienced in the light of Christian Mysteries
for better understanding of the faith, deeper evangelization and the common good
in society.

Finally, Dogmatic theological methods will always be rooted and resourced in the
Word of God, Apostolic and Patristic Traditions, Ecumenical-conciliar definitions,
Magisterial Teachings, Local Church’s and theologians contribution; and human
experiences. The methods play a significant role in the processes of on revelation,
salvation, evangelization and interpretation processes in Christian Mysteries. We
cannot promote a theological methodology that distorts the core of what we believe
in. Theology and Faith are complementary as St. Anselm defined ‘Theology is a
faith-seeking-understanding of God’s Truth’. The methodologies today have to
facilitate the faith seeking understanding. Today, the methodology must respect
FAITH, REASON AND CONTEXT, that is, correct interpretation. We must all be
anchored in the faith. Cf. The contribution of Cardinal John Newman in his
methodologies, brought in the methodology of understanding and experiencing
Christian doctrine in his book of Development of Christian Doctrine. Dogmas of
the Church are always alive because they are about Christ who is alive; so
they should be understood and experienced in the daily life of people. Any
developed methodology must show stability and unchangeableness of the Christian
faith. This must be shared with future generation. He proves that from the time of
Jesus to today there has been a stability and unchangeableness of the faith. This has
been a landmark contribution in the discussion of the Christian mysteries. The
Church leadership has a role to play but we have to be guided by this – stability
and unchangeableness of faith. This principle is important and must be applied in
our theological methodology. This means we cannot change the content of
Dogmatic Theology. The context and time change but Dogmas and Christian
mysteries of revelation and salvation remain.

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