Learning Module for Midterm Coverage

RELED 111 – Introduction to Catholic Theology

CHRISTIAN NIEL B. TARIPE
Rel. Ed. Instructor

Introduction:
This module presents the different meanings of Catholic Theology from a different timeline. It
provides definitions and historical background on the functions of Catholic Theology at other times. It
aims to understand how Catholic Theology functions from the past and relates it to Catholic Theology in
today's generation. This module also discusses the connection of Catholic Theology in Philosophy and
Sciences and classifying its approaches and styles. It aims to help students understand Catholic Theology
and relate it to their individual experiences, especially acknowledging God's presence in their lives.

COURSE OUTLINE
Topics

I. Christian Theology Today (Catholic Theology Today)

 Christian Theology of the Beginning
 Christian theology in a Homogeneous Culture
 Christian theology in the Age of Pluralism
 Contemporary Theology

II. Excursus: Theology and Other Disciplines

 Theology and Philosophy
 Theology and Sciences

III. Gerald O'Collins speaks of three styles in doing theology

 academic style
 practical style
 contemplative style
Lesson 1 (Week 1)
To be emailed/delivered on or before October 9, 2020

I. Topic - Christian Theology Today (Catholic Theology Today)

 Christian Theology of the Beginning
 Christian theology in a Homogeneous Culture
 Christian theology in the Age of Pluralism
 Contemporary Theology.
II. Objectives: Appreciate the chronological sense of Christian Theology, from the
beginning up to the contemporary theology.

III. Activities to Engage students:

a. Experience Content

Directions: Outline chronologically the different timeline and events in the

development of Christian Catholic Theology today. Give the essential
features or detail (a situation, important persons/person, and issues/purpose)
on each timeline. Outline it according to the flow chart presented below.

Christian Catholic Theology Today

Note: You can use a different style of a flow chart to elaborate clearly. You may
use another sheet of paper.
Deepening:

Christian Theology Today (Catholic Theology Today)

1. Christian Theology of the Beginning

 The word "beginning" here has two senses: chronological and normative.
Understood in the chronological sense, it is the initial stage of Christian theology.
Understood in the normative sense, it is the standard or the principle for the
subsequent theologies.

a. New Testament theology Period:

50-100 A.D.
Principal actors: Apostles, Evangelists, and other New Testament writers.
Purpose: to teach the new converts about the faith, hence, largely catechetical.

Note that subsequent theologies are to be judged according to this New Testament
theology because in this period one finds not only the first but also the normative reflections
on the original experience with Jesus of Nazareth.

b. Early Patristic theology Period:

100-300 A.D.
Main actors: Fathers of the Church, especially the Apologists.
Purpose: to defend the faith against the largely philosophical, intellectual Hellenistic
world, hence apologetical.

N.B. The "Father of the Church" is a title given to a class of early Christian writers. The
Fathers were the approved teachers who, in their respective times and places, remained in
the communion of faith. There are four conditions for one to be considered a "Father of the
Church": antiquity (belonging to the first seven centuries of the Church), orthodoxy, holiness
of life, and approval of the Church. With the Apologists who tried to speak to the cultured
people in their own language was the first intellectual attempt to systematize theology.

2. Christian theology in a Homogeneous Culture

In 313 A.D., with Constantine's conversion, Christianity found itself in a new situation:
Christianity became the official religion and Christianity now was openly in dialogue with
other cultures: the Hellenistic and Roman cultures (now marked by the Christian
message), even the Germanic culture. Despite (negligible) differences, one could still
speak of one Christian culture, a unity to last for more than 1,500 years.
 Later Patristic theology Period: 300-750 A.D.
Actors: Bishop- Theologians
Purpose: theology was meant to teach
doctrines, hence theology was largely
magisterial and hierarchical

There was a continued work of systematization of theology but no longer apologetic.

Christian theology was in dialogue with the culture, philosophy and even politics of the time.
Medieval theology Period: 750-1600 A.D.
Actors: monks, schoolmen, religious
Classification: monastic, scholastic, and the
seminary type.

Leadership in theology after the Roman Empire in 476 was passed on to the monastics.
The monastic type of theology was devotional and ascetical corresponding to the life of the monks
which was characterized by intense prayer and sacrifices. The sole source of theologizing was
the Bible. Theology was more of a meditation on the Sacred Scripture, drawing from the Bible the
devotional aspect of faith.
As a reaction to a too devotional/ascetical approach to theology, the scholastic theology
emerged. Actors of this type of theology included the "schoolmen" or "scholastics" in the
universities. Theology at this point of time could be described as scientific and synthetic. It was
scientific in the sense that there was in theology a strong optimism as regard rational knowledge,
and theology itself was explicitly regarded as "scientific" in the philosophical sense, i.e., with
scientific preoccupations and techniques, showing the reasonability of faith. Theology was also
synthetic especially when one realizes that this was the age of the Summas aiming at a synthesis
of the whole Christian doctrinal system through reason on whose powers scarcely a doubt was
casted.

But later, the differences and even competition among systems and schools of theology
effected the decline of universities as centers of theology. Universities were replaced by the
seminaries under the care of religious orders. Manuals were used in theology. Theology in the
seminaries was obviously meant to prepare future ministers at the service of the Church as
preachers, teachers and confessors.
3. Christian theology in the Age of Pluralism
The age of pluralism ranges from 17th century to 19th century, the time that is usually referred
to as the Modern period. There was pluralism everywhere: many cultures; many ways to know
reality; many Christian denominations; lots of controversies from every side. There were varied
actors in the field of theology.
It is also important to take note of Rationalism and Modernism during this period.
Rationalism excluded the supernatural or mysterious components of religious faith and submitted
the objects of religious faith and data of revelation to the tribunal of unaided human reason.
Modernism is a tendency or a direction (rather than a set of definite doctrines) in basically two
forms: the effort to change the traditional discipline of the Church, and the claim of almost absolute
freedom for Catholic scholars vis-avis the Magisterium.
Theologizing at this point of time moved from the consideration of God as the object of faith
to the discussion on man as the subject of faith. Theology, therefore, was anthropological. There
was a kind of a "turn to the subject" in theology, a kind of a Copernican revolution in the Christian
theology.
17th century. There was in the 17th century the so-called Historical Scholarship, i.e., the
scholarly study of the Fathers of the Church and history.
18th century. The theology in the 18th century was under the impact of the particular
dominant intellectual culture of the Enlightenment, a form of rationalism accompanied by a
profound distrust on tradition and authority, as well as a disbelief in the supernatural and the
rejection of divine revelation. In effect, Christianity was valued, at the most, as only embodying
the principles of the universal natural religion of reason.
This radical challenge to the very basis and presuppositions of Christian theology was bound
to have an effect on the work of theologians. Some Protestant churchmen and theologians during
the second half of the eighteenth century made drastic reinterpretations of the content of Christian
truths along rationalistic lines. There was also - among Protestant thinkers- the pastoral concern
to relate the Church's belief to people's moral life but in a way that it denied doctrines which
seemed irrelevant (e.g. the doctrine of the original sin and the divinity of Christ and the Trinity).
But Catholic theologians were somewhat slower and reluctant to cast away any of the dogmatic
substance of their tradition. These theologians were still formulating largely in 13 the fixed
categories of scholasticism, insufficiently oriented to the sources of theology which operated
within the limits set by its own conceptuality. There was in the Catholic camp, however, a growing
awareness of the inadequacy of scholasticism to respond to the needs of the time so that there
were efforts, although ambiguous, to restate the abiding truth of Tradition.
19th century. This was a time of rich and intense theological activity. There was an attempt
to understand and defend the Christian faith in a new and intellectual setting. To the
Enlightenment's denial of Revelation, there was the Christian's response about God who has
spoken in history. In view of the methods of critical-historical study of the Bible and the history of
dogma, theologians were now remarkably open to the results of the new historical studies of the
Bible and Church history. As a whole, the goal was to discover a generally intelligible system in
the seemingly disparate and accidental data of history (particularly in the history of Christianity).
4. Contemporary Theology

Theology at this time is a continuation of the anthropological approach in the Modern period.
With Vatican II, one finds the Church opening itself to various forms of dialogues: with other
religions and ecclesial communities, with the various cultures, modern sciences (sociological and
natural) and philosophies. This is brought about by the concurrent movements in the Church such
as the biblical and patristic studies, liturgical, ecumenical and interreligious movements. Vatican
II has also oriented Catholic theologians to the values and needs of the larger world. In effect,
today's theologians have a new concern as to let their thoughts be relevant to the struggle to
attain justice and peace.
The following are most observable in the contemporary Catholic theology:
- open to people of different walks of life. In the aftermath of Vatican II, Catholic theology
ceased to be a clerical monopoly. It has opened its doors to others, to religious and lay (men and
women), and often enough shifted from the isolated countryside to city settings.
-open to other sciences present in the world. Since 1965 Catholic theologians have more and
more drawn on a broader range of philosophies such as existentialism, common language
philosophy and process thought. Besides, today's theologians have engaged in serious dialogue
with cultural anthropologists, biologists, physicists, psychologists, sociologists and colleagues in
other fields. Theology now has become interdisciplinary.

Source: Bishop Ronald "Bong" I. Lunas D.D prepared Reading Material

b. Action/Application

Make and Autobiography with picture of your favourite hero or person. Provide also reasons why
is he/she your favourite hero/person. Then write a reflection minimum of 200 words and
maximum of 500 words.

IV. Assessment and Reflection

1. Recall 1 significant experience that is very important and helps you motivate in
every situation that you are facing.

V. Feedback
(Teleconference will take place to feedback and sharing on the process of doing the
student Activity)

VI. Additional Resources

https://bit.ly/3kHtfWf History of Catholic Theology

https://bit.ly/3hPNpLB What is Religious Pluralism?
https://bit.ly/32RZz2A What is Contemporary Theology?
Lesson 2 (Week 2)
To be emailed/delivered on or before October 16, 2020

I. Topic: Excursus: Theology and Other Disciplines

 Theology and Philosophy
 Theology and Sciences
II. Objectives: Discuss the connection of theology to other disciplines; science
and philosophy.
III. Activities to engage students:
a. Experience Content

1. Give the differences and similarities of the following concepts. Indicate examples to
elaborate if necessary:
a. Theology and Philosophy
b. Theology and Sciences

Deepening:

1. Theology and Philosophy

- Philosophy is the study of the truth concerning the fundamental questions about the
nature of reality which is known by natural reason. Philosophers today endorse so
many different starting points, terminologies, methods and systems. This results to
some schools of philosophy which are irreconcilable with theology. Yet the history of
philosophical reason and theological faith suggests a healthy and ideal relationship.
Theology and philosophy seem to be after the same "object." Both deal with Ultimates,
offering some organized body of knowledge about what is ultimate in reality. Thus,
neither an open conflict between philosophical reason and theological faith nor a cold
war in which philosophy threatens faith (or vice versa) nor a simple divorce between
the disciplines of theology and philosophy is properly acceptable.

Truth cannot contradict truth. Faith should not be seen as denying philosophical
reason nor vice versa. So that despite tensions existing between philosophy and
theology, it is rather proper to speak of them as possessing separate identity alongside
with a certain interdependence, and a circularity of relationship.

Philosophy, on the one hand, takes shape by exercising autonomous reason and
not by accepting mystery and interpreting the data of Divine Revelation. By the light of
logic and reason alone it investigates what is ultimately "there". It might take up the
God-question but can only reach some statements about the creator and the divine
goodness but not about the saving God who is disclosed in history. Theology, on the
other hand, draws on the divine revelation which was specially communicated through
the history of Israel and of Jesus Christ and which will reach its goal in the final coming
of the Lord. Theology deals with historical ultimates which center on Jesus as the
Savior and divine Revealer. Philosophy, generally speaking tends to circle around
human existence and its ultimate condition, but theology must give priority to the God
 who acted and spoke in Jesus Christ.

Theology and philosophy are interrelated. There is still much truth in the
conventional observation that theology depends on philosophy for two things:
concepts and questions.

Philosophy provides theology with concepts. Concepts here should be understood

to cover not only individual notions but also terminology and even an entire
philosophical scheme. It is philosophical reason which helps clarify, elaborate and
systematize the content of faith. It provides the faith those universal concepts for
intelligibility and communicability. It is possible, however, that theologians will modify
the material philosophy offers or clarify it further. Philosophical concepts should not be
expected to move simply unchanged straight into theology. Theologians cannot even
demand that all philosophical thought must have a theological aim and so proved
serviceable. Philosophy is after all a "free" thought, i.e., free from traditional, biblical
and communitarian authority, while theology is tied down to the data of Revelation
found in Tradition and Scripture with the Church doctrine fixing linguistic boundaries
to theologians from time to time. Philosophy also provides theology with questions.
From the time of the pre-Socratic onwards, philosophy has been asking, reflecting,
and refining ultimate questions about the world and human life and their origin, nature
and destiny.

But theology also provides philosophy with new frameworks and generate new
questions. An example to this is how the Jewish-Christian Revelation indicates about
the origin, nature and destiny of human life modifying any version of understanding
human existence drawn from Platonism, Aristotelianism, existentialism or some other
philosophy. And some of philosophy's questions are also stimulated by theology. The
doctrines of sin and grace which throw light on personal insufficiency, the struggle with
the absurd, and that general sense of human disorder and frustration have drawn the
attention of many philosophers.

There is a sort of circularity of relationship that starts from theology, of necessity

gathers up philosophy, and then returns to theology once more. Experience with God
presents itself to believers as something completely and utterly new. From there, one
has to enter into a critical dimension, working out concepts and language in which to
express what was particularly experienced so that the basis and content of the faith
experience can be articulated and universally accepted. It is by the act of speculation
that the content of theology acquire universal value as regards to intelligibility and
communication. But philosophical reflection itself refers one back to theological
knowledge that ends in the rational understanding that God is incomprehensible.
Theological thought of the critical type must return to the wider knowledge through
faith in order to have an ever more all-embracing interpretation of the event itself.

2. Theology and Sciences

- One of the most distressing features of the whole modern period is the proposition that
Christianity, and of course this includes Christian theology, conflicts with sciences. The
relationship of the two contending parties has long been strained and tainted. Today,
however, this is often viewed as merely the result of misunderstandings and other
human shortcomings and is regarded partly as senseless- because of the lack of any
justifying basis in fact- and partly as already settled or at least resolved in principle.

The question of the relationship of Christian faith to sciences is first a matter of a

determination of internal relationships. On the one hand, clearly dominant within
Christianity's understanding of itself is a stress on the uniqueness and independence
of the religious act or belief, and thus differentiating and distinguishing faith from
knowledge and science. On the other hand, and at the same time, Christianity implies,
in its very essence, a fundamental affirmation of reason and a positive attitude, in
principle, to rational sciences.

Particularly in the medieval times, there occurred a fundamental transformation of

theology: the internal "scientification" as well as the social and institutional integration
of theology into the world of the sciences. Theology became a science or at least it
organized itself on the model of science. At this point of time, theology as a science
among sciences gained acceptance into the universities thus placing itself under the
regulations governing institutionally organized science and the rituals of academic
research and teaching. In effect, theology, by virtue of its own scientific structure-
participated in the process of the development of science. Inasmuch as theology
subordinated itself to the requirements of being scientific and was itself active as a
science, it did not only genuinely participated in the distinctive aspects of scientific
consciousness and in the good or bad fortunes of science but also gained the
qualifications of working in partnership with other sciences. As a religious science it
occupied a somewhat special position within the world of science, even distinct from
other religious sciences. Christian theology was committed to the scientific self-
reflection and self-articulation of Christian faith and represented, in this respect, the
performance of a vital function of the religion itself

Beginning in the Modern age, there was the so-called emancipation of the
sciences. This emancipatory and developmental history was characterized by severe
and incessant conflicts that have long tainted the relationship of both the Church and
ecclesiastical theology to secular sciences. Methodological atheism (among other
forms of atheism) was considered necessary not only in the intellectual but even in the
practical dimensions of human existence. To realize all rationally desirable goals,
atheistic techniques had to be applied. Science and theology consequently appeared
as opposing -fundamentally contradictory- ways of dealing with contingency.

Implicit in modern criticism of religion and theory of religion was an outlook that
religion represents, at least in fact, a non-scientific form (as fantasy, myths, and
"revelation") of gaining knowledge and explaining existence which may be allowed to
persist until it would be replaced by science and gradually be dislodged from all the
areas of verifiable knowledge. Theology found itself relegated to temporary, residual
functions within the cognitive enterprise. Perhaps, it would be humanly helpful but
scientifically dubious.

Theologians accept that the truth in Christian theology is prescientific, or rightly,

extra scientific but theology works scientifically. The relationship between science and
theology may be characterized by conflict but also by cooperation.

It is accepted that Christian theology is primarily anchored on prescientific and

extra scientific manifestations of truth. Surely religion obtains its message from
sources other than science as surely as the truth of Gospel does not conform to the
science and wisdom of "this world". But while theology continues to pursue its own
internal development, it must participate quite decidedly, genuinely, and cooperatively
in the scientific, cognitive process and the truth seeking discourse of sciences. This
position needs not be regarded primarily as implying an attitude of unreserved
openness toward the world. It is rather an objective consequence of the Christian
understanding, for example, of creation. There is in the understanding of creation a
demythologization of the cosmic order of nature and a rendition of human beings as
conscious of their ethical responsibility for their existence and destiny. The Christian
theology of creation, together with the exodus and covenant, "desacralized" the human
universe, world and history. The Christian awareness of creatureliness strips the world
of any numinous halo it may have had. This theology can legitimize the autonomy of
the human being as that of a free and responsible creature.

In the conflicts between theology and sciences, the first saw itself in endless
defeats and ultimate withdrawals. There was estrangement and mistrust which existed
between the two. The Church in particular has been harsh in some of its judgment
concerning scientific issues. These conflicts were not only due to misunderstanding
and inappropriate attitudes but results of the collision between completely divergent
understandings of the world.

Today, the issue is not yet satisfactorily clarified. It is by no means possible to

regard the estrangement and mistrust as having been overcome. But there is already
an existence of a largely conciliatory atmosphere. The highly symbolic treatment of
the case of Galileo in the recent history of the Church, i.e., the rehabilitation of Galileo
by John Paul II, on 10 November 1979 before the Papal Academy of Sciences, can
be rightly understood as a fundamentally important gesture of peace. But a peace
between religion and modern sciences based solely on changes in psychological
"atmosphere," or that which leads -by way of stratagem involving a distinction of areas
of competence and a separation of respective function- to a relationless and to some
extent a conflict-free-coexistence of the two contending parties must be considered
nongenuine. Distinctions like between explaining nature and interpreting existence or
between instrumental knowledge of practical control and theonomous wisdom of
spiritual redemption cannot give sufficient justice to the radicalness of these
alternatives, even if they can definitively defuse certain problems of relatively minor
importance.

For the practical relationship of theology to sciences, openness, cooperative

solidarity, dialogue, and an interdisciplinary outlook are of great importance. On the
one hand, sciences do help theology especially by their methods and findings as in
the case of linguistics, history, and archaeology helping in the study of Scripture. An
insular, "pure," theology falls into cognitive isolation and becomes devoid of reality,
distant from the world, incommunicative and sectarian. On the other hand, theology
also has something to contribute to the sciences. The ethical aspects of the alarming
scientific-technological "progress" that is transforming the environment but threatening
human existence are waiting to be dealt with. The crises in the goals and direction of
a techno-economic civilization cannot be overcome without reflective attention to the
metaphysical, anthropological, and eschatological dimensions of created realities.
 Here, theology certainly has at its disposal some helpful principles, but no ready-made
solutions.

Cooperation, interdisciplinary works, dialogue, and interchange in a spirit of

solidarity between theology and other sciences are possible and necessary. They are
especially applicable to the areas such as the reciprocal communication of research
and methods and findings, discussion of leading interests and disciplinary
presuppositions and attention to the common responsibility and its consequences.

Source: Bishop Ronald "Bong" I. Lunas D.D prepared Reading Material

b. Action/Application

1. From the definitions and discussion above, how does Theology

relates to Philosophy and Theology? Have a concise explanation on
the relationship of Theology to Philosophy and Science.

IV. Assessment/Reflection

Our new normal experiences varies from positive and negative, what reflection can
you formulate? What are the learning that you personally learn from your
experiences? How these experiences help you in acknowledging God in your life?

V. Feedback
Oral recitation can be done during the scheduled Video Conference for feed backing
on the activity.
VI. Additional Resources
https://bit.ly/3ckn3Ax what is Philosophy?
https://bit.ly/3646Iil What is Science?
Lesson 3 (week 3)

To be emailed/delivered on or before October 23, 2020

I. Topic: Gerald O'Collins' three styles in doing Theology

II. Objectives:
 Apply the three styles in doing theology according to Gerald
O'Collins.
 Classify the Object of Theology and its approaches

III. Activities to engage to Students:

a. Experience Content

1. Our New Normal setting in academics has brought us many difficulties

and challenges especially in learning. From your experiences, Cite 5
strategies that help you cope up with your lesson in today’s situation.
Please elaborate.

Deepening:

Gerald O'Collins' three styles in doing theology

Theology is now an enterprise open to a variety of styles. Gerald O'Collins speaks of three
styles in doing theology: academic, practical, and contemplative.

The academic style

 The academic style aims at pursuing the meaning and truth of Christian Revelation. This
type of doing theology predominates in the universities, colleges and faculties of Europe
and North America and is carried on among well-educated persons or at least those who
aspire to be well educated. Through research, hard thinking and serious dialogue with
academic colleagues in other disciplines, this type of doing theology pursues fresh
knowledge and fresh insights. The sources here are the writings of the past: the Bible, the
Fathers and their tradition, Church documents, Medieval and Reformation theologians.

The practical style

 The practical style aims at promoting justice and the common good, concerned with the
 struggle against the massive injustice found in the world. This kind of theology thrives on
contact with the poor and the disintegrated victims of Western consumer societies. This
is best exemplified by liberation theology. Its sources include the Jewish-Christian
tradition (specially the prophetic denunciation of social evil and oppression, and Jesus'
solidarity with the oppressed and the marginalized of his society) and the official Church
teachings (social doctrines).

The contemplative style

 The contemplative style centers on the divine beauty and works out of the setting of the
Church at public prayer, looking not only at solemn, official worship but also at
expressions of popular religiosity in feasts, pilgrimages, devotions, images and other
things that mirror underlying beliefs, attitudes and experiences of God. This third style of
theology aligns itself with persons at prayer. This style considers the traditions, past and
present, particularly prayer, icons and architecture.

N.B. There may be actually three styles in doing theology today but when these three are
developed one-sidedly by themselves, they can fail to be fully faithful and Christian.
(5. The future theology: a projection. The theology of the future will be characterized by
considerable pluralism. This pluralism has begun right after Vatican II and will continue in the
future.
According to Wayne L. Fehr, in the post-conciliar (post-Vatican II) Catholic theology there is
no longer one normative Catholic theology but rather a pluralism of theological methods. For Karl
Rahner, the theology of the future will be characterized by considerable pluralism which will not
be totally reducible to unity, but without detriment to the one confession of faith within the Church.
Theological pluralism is the situation wherein theologians, in carrying out the task of theology,
make use of various discourses of human thoughts and experiences to explain the one Christian
message in terms that are both faithful to the inherited Tradition and contemporary human beings.
This should not be confused with pluralism of faiths or beliefs or with theological relativism (where
all points of view are equally valid). It should not also be confused with theological indifferentism.
There is only one Christian faith. In theology, the one Christian Revelation is maintained as giving
a parameter to the theologians' endeavours, hence normative. And in the difficult task of
understanding and articulating the faith, the Church Magisterium guides theologians to fidelity.
Theological pluralism is the recognition that there is an inherent heterogeneity to the
theological endeavour itself. It recalls to theology that its goal remains the Mystery that is
incomprehensible and ineffable. No theologian can any longer ignore the limitations inherent in
his own method. )

Source: Bishop Ronald "Bong” I. Lunas D.D prepared Reading Material

 b. Action/Application

1. From the strategies that helps you improve and adapt in this New Normal setting
today, how does it help you strengthen your faith in God especially during our
Covid 19 Pandemic Situation?
2. How can you motivate other students with help of your strategies?

IV. Assessment and Reflection

Write 1 composition (Reflection, Poem, Spoken Poetry, or Song) that

expresses your experience, feelings and emotions in our current situation
today.

V. Feedback
At this very moment, how are you? What was your heaviest struggle today? How will
you overcome it?

VI. Additional Resources

https://bit.ly/3kWhOKm What is Catholic Theology?