THEOLOGICAL
580
THEOLOGY
gives an account of his experiences while on this mis-
sion. As a writer on theology he took part in the dis-
pute over the term Filioque (the procession of the
Holy Ghost from the Son as well as from the Father)
and defended this doctrine at the request of Charle-
magne in the treatise, "De spiritu sancto". He also
wrote at the wish of the emperor, "De ordine bap-
tism!", a description of the ceremonies at baptism.
He is further, apparently, the author of an exposition
of the Holy Mass and of the Creed. As regards
language and metre he occupies the first place among
the poets of the Carlovingian era and distinguished
himself by spirit and skill; particularly interesting are
the letters which he wrote in the form of poems givmg
an animated picture of the life at court. His hymn
for Palm Sunday, "Gloria, laus, et honor" (Anal-
ecta hymnica, L, 160 sq.), came into liturgical use.
He is also known as a patron and lover of art. He
was still m favour at the beginning of the reign of
Louis the Pious, but later, being accused of sharing
in the conspiracy of King Bernard of Italy, was con-
sequently deposed in 818 and exiled to Angers.
P.L., CV, 1S7-380; Mon. Germ. Hist.: Poeta avi Carolini, I, 437-581: B.vtJNARD, TUodulfe ivtque d'Odeans (Orleans, 1860); CmsSARD, Theodulfe (Organs. 1892); Manitihs, Gesch. der tat. LiUeratiir des Miltdallers. I (Munich, 1911), 537-43.
Klemens Loffler.
Theological Virtues. See Faith; Hope; Love;
Virtue.
Theology. — The subject will be treated under the several heads of: I. Dogmatic (with its parts, Chris- tology and Soteriology) ; IL Moral; IIL Pastoral; IV. Ascetical; V. Mystical.
I. Dogmatic Theology. — Dogmatictheologj'isthat part of theology which treats of the theoretical truths of faith concerning (iod and His works {dogmata fidei), whereas moral theology has for its subject- matter the practical truths of morality (dogmala morum). At times, apologetics or fundamental theology is called "general dogmatic theology", dogmatic theology proper being distinguished from it as "special dogmatic theology". However, according to present-day usage, apologetics is no longer treated as part of dogmatic theology but has attained the rank of an independent science, being generally regarded as the introduction to and foundation of dogmatic theology. The present article shall deal first with those questions which are fundamental to dogmatic theology and then briefly review its historical development due to the acumen and indefatigable industry with which the theologians of every civilized country and of every century have cultivated and promoted this science.
A. Funilamental Questions. — (1). Definition and Nature of Dogmatic Theology. — To define dogmatic theology, it will be best to start from the general notion of theology. Considered etymologically, theology (Gr. efoXoyia, i. e. vepl GcoG X(i7os) means objectively the science treating of God, subjectively, the scientific knowledge of God and Divine things. If defined as the science concerning God (doclrina de Deo), the name of theology applies as well to the philosophical knowledge of God, which is cast into scientific form in natural theology or theodicy. How- ever, unless theodicy is free from errors, it cannot lay claim to the name of theology. For this reason, pagan mythology and pagan doctrines about the gods, must at once be set aside as false theology. The theology of heretics also, so far as it contains grave errors, must be excluded. In a higher and more per- fect sense we call theology that science of Ciod and Divine things which, objectively, is based on sup(T- natural revelation, and subjectively, is viewed in the light of ('hristian faith. Theology thus broadens out into Christian doctrine (doctrina fidei) and embraces not only the particular doctrines of God's existence, essence, and triune personality, but all the truths
revealed by God. The Patristic era did not, as a
rule, take theology in this wide sense. For the
earlier Fathers, strictly limiting the term theology to
doctrine about God, distinguished it from the doc-
trine of His external activity, especially from the
Incarnation and Redemption, which they included
under the name of the "Divine economy". Now, if
God is not only the primary object but also the first
principle of Christian theology, then its ultimate end
likewise must be God; that is to say, it must teach,
effect, and promote union with God through religion.
Consequently, it lies in the very essence of theology
to be the doctrine not only of God and of faith, but
also of religion (doctrina religionis). It is this triple
function which gave rise to the old adage of the
School: Theologia Deum docet, a Deo docetur, ad Deuvi
ducil (Theology teaches of God, is taught by God, and
leads to God).
However, neither supernatural theology in general nor dogmatic theology in particular is" sufficiently specified by its material object or its end, since natural theology also treats of God and Divine things and shows that union with God is a religious duty. What essentially distinguishes the two sciences "is the so-called formal principle or formal object. Supernatural theology considers God and Divine things solely in the supernatural light of external reve- lation and internal faith, analyzes them scientifically, proves them and penetrates as far as possible into their meaning. From this it follows that theology com- prehends all those and only those doctrines which are to be found in the sources of faith, namely Scripture and Tradition, and which the infallible Church pro- poses to us. Now, among these revealed truths there are many which reason, by its own natural power, can discover, comjirehend, and demonstrate, especially those that pertain to natural theology and ethics. These truths, however accessible to unaided reason, receive a theological colouring only by being at the same time supernal urally revealed and accepted on the ground of God's infallible authority. The act of faith being nothing else than the unconditional sur- render of human reason to the sovereign authority of the self-revealing God, it is plain that Catholic theol- ogy is not a purely philosophical science like mathe- matics or metaphysics; it must rather, of its very na- ture be an authoritative science, basing its teachings, especially of the mysteries of faith, on the authority of Divine revelation and the infallible Church estab- lished by Christ; for it is the Divine mission of the Church to preserve intact the entire deposit of faith (depositum fidei), to preach and explain it authori- tatively. There are, it is true, many non-Catholics and even some Catholics who are irritated at seeing Cathohc theology bow before an external authority. They take offence at concihar decrees, papal decisions ex cathedra, the censure of theological opinions, the index of forbidden books, the Syllabus, the oath against Modernism. Yet all these ecclesiastical regu- lations flow naturally and logically from the formal principle of Christian theology: the existence of Divine revelation and the right of the Church to de- mand, in the name of Christ , an unwa\ering belief in certain truths concerning fait h and morals. To reject the authority of the Cliurcli would be equivalent to abandoning supernatural revelation and contemning God himself, who can neither deceive nor be deceived, since He is Truth itself, and who speaks through the mouth of the Church. Consequently, theology as a science, if it would avoid the danger of error, must ever remain under the tutelage and guidance of the Church. To a Catholic, theology without the Church is as absurd as theology without God. Dogmatic theo- logy, then, may be defined as the scientific exposition of the entire theoretical doctrine concerning God Himself and His external activity, baaed on the dog- mas of the Church.
