Foundation of Catholic Theology - Essay Example

? Foundation of Catholic Theology By, Henry Nabea This paper analysis four of the sixteen documents of Vatican 11 council documents and explains how the fathers of the Vatican 11 Council made use of the foundations of Catholic Theology in these four documents. The four selected documents deal with different and particular aspects of the life of the Catholic Church. The selected documents are: Lumen Gentium, , Sacrosantum Concilium, Gaudium et Spes, and Orientalium Eccclesiarum. Foundation of Catholic Theology Catholic Theology is based on the Sacred Scriptures, the Sacred Traditions, and the teachings of the Magisterium (Nichol, 2001). All the official teachings of the Church and the official documents of the Church must have their basis on these foundations of Catholic Theology. One of such official Church document is the Vatican 11 document. An analysis of the 16 documents in the Vatican 11 document shows that all the documents are based on the foundations of Catholic Theology. This paper analysis four of the 16 documents in Vatican 11 document and shows how the fathers in the Vatican 11 Council based their teachings in these four documents on the foundations of Catholic Theology. These four selected documents are Lumen Gentium, Sacrosantum Concilium, Gaudium et Spes, and Orientalium Ecclesiarum. Each of these documents deals with different and particular aspects of the life of the Catholic Church. The selected documents are well analysed and the basis of the documents on the foundations of Catholic Theology are given. Dogmatic Constitution on the Church (Lumen Gentium) The document Lumen Gentium is the document in Vatican 11 documents that gives the dogmas of the Church. An analysis of this document shows that the document is based on the foundations of Catholic Theology. To begin with, the document, Lumen Gentium, is deeply rooted in the Sacred Scriptures, i.e. every chapter of the document has its basis on the Sacred Scriptures. For instance, the document begins by proclaiming that Jesus Christ is the light of the world, and then goes on to quote Mk.16:15, where Jesus Christ commissioned his disciples to preach to Gospel to the whole world. This means that the teachings of the Church and the whole teaching ministry of the Church has its origin on Jesus Christ himself. Lumen Gentium continues to show how Jesus Christ sent the gift of the Holy Spirit to the disciples on Pentecost day. The Holy Spirit, therefore, is the real authority behind the teachings of the Church for it is him who empowered and enlightened the disciples. This therefore shows that the dogmatic constitution of the Church (Lumen Gentium) has its origin in the Holy Spirit and it is, therefore, the revealed truth of God to His people. Having shown the origin of the dogmas of the Church based on the teachings of the Scriptures, the document explains the various roles of the people of God, i.e. the laity, the bishops, the priests, and the consecrated people/the religious people. All the roles of these groups of people in the Church of Jesus Christ are explained according to the teachings of the Scriptures. In nutshell, all the content of lumen Gentium is based on the Scriptures. The content of the Lumen Gentium is also rooted in the traditions of the Church. For instance, on the teachings on the Blessed Virgin Mary and her role on the economy of Salvation, Lumen Gentium draws heavily on the traditions of the Church. Lumen Gentium confirms that Mary is, indeed, the mother of God. This confirmation is perfectly in line with the traditions of the Church that teaches that Mary is, indeed, Theotokos (Mother of God). The document also confirms that the Blessed Virgin Mary was a virgin before and even after the birth of Jesus Christ. This teaching is found in the traditions of the Church, but not directly from the Scriptures. On the role of Mary on the economy of Salvation, Lumen Gentium teaches that by obeying to be the mother of God, the Blessed Virgin Mary cooperated in the work of salvation and her role, therefore, is not merely passive but she has an active role to play in the salvation of humanity, through interceding for the believers to her Son Jesus Christ. To emphasis this point, the council fathers quoted St. Irenaeus teaching on the role of the Blessed Virgin Mary in the economy of salvation. St. Irenaeus taught that Mary’s acceptance to be the mother of God was not only a cause of salvation for her only, but, a cause of salvation for all humanity. The document, Lumen Gentium therefore is deeply rooted in the traditions of the Chuch. Lumen Gentium, also, is rooted in the teachings of the Magisterium of the Church. The document gives the scriptural basis of the Magisterium as the legitimate teaching authority of the Church. According to Lumen Gentium, the Magisterium is given the gift of inerrancy by the Holy Spirit and the teachings of the Magisterium on matters of faith and morals, therefore, is the truth of God himself on these matters. In the Lumen Gentium, the council fathers recognized the legitimate authority of the Magisterium and referred to the teachings of the Pope or the Magisterium on various matters. For instance on the issue of how the faithful are to honour and venerate the Blessed Virgin Mary, the council fathers advices that the faithful should strictly follow the directions of the Magisterium on this matter. Lumen Gentium, therefore, recognises the genuine authority of the Magisterium and some of its teachings are based on the teachings of the Magisterium. Sacrosantum Concilium Sacrosantum Concillium is the Church’s Constitution on the Sacred Liturgy. This document is deeply rooted in the foundations of Catholic Liturgy. The document begins by giving a detailed explanation of the importance of Liturgy in the Church, as explained in the Scriptures. The document makes it crystal clear that the Church’s liturgy is based on the Pascal mystery of Jesus Christ’s ministry; through the Liturgy, therefore, we do celebrate the life, death and resurrection of Jesus Christ. Sacrosantum Concilium teaches that the liturgy is not a mere memorial of the life and the works of Jesus Christ, but Jesus Christ himself is invisibly present, among the believers, during the Church’s celebration of the Liturgy. The Liturgy, therefore, continues the salvation ministry of Jesus Christ and unites the believers with God. For instance through the Sacrament of baptism, the baptised believer is plunged into the Pascal mystery of Jesus Christ; through baptism the baptised believer dies with Christ, buried with him, and rise with him. The baptised believer also receives the gift of the Holy Spirit and they are therefore able to call God Abba (Rom.8: 15). Sacrosantum Concilium also holds that the liturgy of the Eucharist is based on the Scriptures. In the Scriptures, we read that on the day of Pentecost, those who were baptised by Peter and the other apostles continued steadfastly in the teachings of the apostles and in the communion of breaking the bread and prayers (Acts. 2:41-47). From the day of the Pentecost onward, the Church has always celebrated the liturgy of the Eucharist in which the Scriptures on Jesus Christ are read (Lk. 24:27), the Eucharist is celebrated in which the death and the subsequent resurrection in which Jesus Christ triumphed over death is made present. Also, the liturgy of the Eucharist is a way of giving thanks to God for his many gifts (2Cor. 9:15). In summary, a review of the document Sacrosantum Concilium shows that all the chapters of this document are based on the Scriptures; Scriptures are extensively quoted in each of the chapters in this document and this shows that the document is nothing but an explanation and application of the Scriptures in the real life of the Christians. Sacrosantum Concilium is also based on the sacred traditions of the Church. For instance in explaining the importance of the Liturgy in the life of the Church, the council fathers quoted St. Ignatius of Antioch who said that Jesus Christ was both a bodily and spiritual medicine. The liturgy therefore is meant to continue this sacred mission of Jesus Christ of being both bodily and spiritual medicine to the believers. Liturgy therefore is central in the life of the Church. And in explaining the importance of the Sacrament of the Eucharist in the life of the Church, the council fathers quoted the Council of Trent decree on the Holy Eucharist in which the council had said that in the celebration of the Eucharist, the victory and the triumphs of Jesus Christ’s death is made present to the believers. The Vatican 11 council fathers also quoted council of Trent’s doctrine on the holy sacrifice of the mass in which the Trent council had claimed that the sacrifice of the mass, apart from being worship to the divine majesty, the sacrifice of the Eucharist also contains many instructions for the faithful. The fathers of the Vatican 11 council used this declaration of the council of Trent as a guide in the reform of Sacred Liturgy. In explaining the sacred mystery of the Holy Eucharist, the fathers of Vatican 11 council used the idea of St. Augustine that, the Eucharist is the Sacrament of love, the sign of unity, and a bond of charity. The document Sacrosantum Concilium, therefore, contains many ideas that are part of the traditions of the Church. This shows that the fathers of Vatican 11 council had great respect for the traditions of the church and they regarded the traditions of the church as legitimate foundation of Catholic Theology. The document, Sacrosantum Concilium, is therefore in conformity with the teachings of the traditions of the Church on the liturgy. Sacrosantum Concilum also has shown great respect for the authority of the Magisterium. For instance on the reform of the Sacred Liturgy, the fathers of Vatican 11 Council says that the regulation of the Sacred Liturgy depends solely on the authority of the Church, i.e. the Magisterium. The document makes it clear that no other person, other than the bishops of the Church, has the authority to make any alteration on the Church’s Sacred Liturgy. On the promotion of Liturgical life in the Diocese and in the parish, the document Sacrosantum Concilium teaches that the bishop is the chief shepherd in the diocese. Hence, the liturgical life of the Diocese should be centred on the bishop. Sacrosantum Concilium also states that the Church, i.e. the Magisterium has instituted the Sacramentals, which resemble the Sacraments and through which the faithful receive special graces. The fathers of the Second Vatican Council therefore have given the Magisterium its rightful position in the salvation ministry of Jesus Christ. The frequent references of the Magisterium in the Sacrosantum Concilium show that the fathers of the Second Vatican Council regarded the Magisterium as the legitimate foundation of Catholic Theology. Gaudium et Spes (Pastoral Constitution on the Church in the Modern World) This document also, just like other documents in the Vatican 11 documents, is based on the Scriptures. For instance on the first chapter, on the dignity of the human person, Gaudium et Spes bases the meaning of human person on the teachings of the Bible. Gaudium et Spes teaches that human being is created in the image and likeness of God, and that human person is the master of all earthly creatures (Ps. 8: 5-7). Gaudium et Spes also states that human being is naturally a social being and that human beings need one another in order to develop their potentials (Gen. 1: 27). In chapter 11 on the community of Mankind, Gaudium et Spes teaches that, God out of His fatherly love has willed that all human beings live as one family, and that all human beings treat one another in a brotherly way (Acts: 17: 26). On the ultimate goal of man, Gaudium et Spes teaches that the ultimate goal of man is to love God and one’s neighbour (Rom. 13:9- 10, 1Jn.4: 420). In chapter three on man’s activity throughout the world, Gaudium et Spes teaches that man’s progress can indeed contribute to human happiness, but the council fathers are quick to warn that Christians should be alert least they conform to this world (Rom. 12:12). All the chapters in this document, Gaudium et Spes, contain many citations of the Scriptures. All the teachings of this document, therefore, have their basis on the Scriptures.None of the teachings in this document can be shown to be contrary to the teachings of the Scripture. Gaudium et Spes is also based on the Sacred Traditions of the Church. For instance on the role of the Church in the modern world, the council teaches that the bishops should be well educated and that they should be ready to dialogue with the people of different religions and opinions. The council then uses the idea of St. Augustine where St. Augustine advices that the Church should strive to foster unity among all its members and to erase any form of division. In chapter 11, Gaudium et Spes teaches that the advance of society is a pre-requisite for the progress of the human person. This Idea was borrowed from St. Thomas’s ethics (Aquinas, n.d). Gaudium et Spes, therefore, is deeply rooted in the traditions of the Church. Gaudium et Spes also is based on the teachings of the Magisterium. For instance in explaining the circumstances of culture in the world today and how this circumstances impact on the development of human culture, the fathers of Vatican 11 council borrowed the idea of pope John XXIII in his encyclical letter Mater et Magistra and argued that the circumstances of the life of the modern man has radically changed in their social and cultural aspects that, we can rightly talk of the new era of human history. Again, on some principles of the development of human culture, the council fathers used another idea of Pope John XX111 in the encyclical Mater et Magistra to drive home the point that the study of Philosophy, history, mathematics and natural sciences brings man closer to the truth about himself, and this helps man to relate better with his creator. On economic development, the Vatican 11 council fathers teach that there is a need to breach the wide gulf between the rich and the poor countries in the world. This is because this difference between the rich and the poor countries can lead to the exploitation of the poor countries by the rich countries. The council fathers also taught that there is a need to help famers to increase their produce and to sell them at good prices. Again, Gaudium et Spes teaches that the youth should be helped to develop their skills so as to be able to use these skills for economic gain. This idea on economic development was borrowed from Pope Paul VI in his address to the economic corps in January 7 1965. The whole document,Gaudium et Spes is riddled with the teachings of the Magisterium, especially the teachings of the pope. This document, therefore, is in line with the teachings of the Magisterium and it is, actually, based on the teachings of the Magisterium. Orientalium Ecclesiarum (Decree on the Catholic Churches of Eastern Rites) Orientalium Ecclesiarum teaches that both the Eastern and the Western Catholic Churches are genuinely part of the universal Church of Jesus Christ, the Catholic Church. The teachings of this document hinges on the fact that, although, these two forms of rites of the Catholic church are different, there is a need however for the followers of these two catholic rites to collaborate, and relate respectively and harmoniously irrespective of the differences in the rites. As such, this document is, actually, based on the Scriptures for it fosters a harmonious cooperation between the Eastern and the Western churches. This is perfectly in accordance with the wishes of Jesus Christ who prayed that all his followers may be one. Orientalium Ecclesiarum seeks to ensure that the Eastern and the Western Catholic rites followers remain one and united despite the differences in the rites. The fathers of Vatican 11 Council taught that these two Catholic Church rites are equal and that neither of the two rites is superior to the other. Hence, the document Orientalium Ecclesiarum teaches that the members of these two different Catholic rites should treat one another with mutual respect and love. Orientalium Ecclesiarum also teaches that, following Jesus Christ’s command to his disciples that the Gospel must be preached to the whole world (Mk.16: 15), good unity between the Western and the Eastern Catholic churches is paramount. Hence, Orientalium Ecclesiarum advocates for a unity between these two Catholic rites. An analysis of the content of this document, Orientalium Ecclesiarum, shows that all the main tenets of this document are, actually, based on the teachings of the Scriptures. This document, therefore, has its basis on the Scriptures, which is one of the foundations of Catholic Theology. Orientalium Ecclesiarum, also, is in conformity with the teachings of the traditions of the church and draws many of its teachings on the Catholic Church’s traditions on the relationship between the Eastern and the Western Catholic Church. In the preamble of the document Orientalium Ecclesiarum, the Vatican 11 council fathers affirms that in the institutions, the liturgical rites, and the ecclesiastical traditions of the Eastern church, there is plenty of evidence of the Sacred traditions that has been handed down from the apostles through the fathers, and that forms part of the divinely revealed heritage of the Catholic Church. On the preservation of the spiritual heritage of the eastern churches, the Vatican 11 council fathers teach that the western Catholic Church recognises and consider the spiritual heritage of the Eastern Churches as the legitimate spiritual heritage of the universal Church. This view is perfectly in line with the traditions of the Catholic Church. The Catholic Church has always held the same view in regard to the relationship between the Eastern and the Western Catholic churches. The Vatican 11 council fathers, also, recognized the patriarchate of the Eastern Church and affirmed that the patriarchate as an institution has existed in the church from the earliest times and that it was recognized by the first church councils. This affirmation by the Second Vatican council fathers shows that the council fathers recognized the traditions of the church as one of the legitimate foundations of Catholic Theology. There are many references in this document, Orientalium Ecclesiarum, of the traditions of the church. This document, therefore, is based on the traditions of the Catholic Church. The document Orientalium Ecclesiarum also is based on the teachings of the Magisterium. For example on divine worship, Orientalium Ecclesiarum teaches that it is only the ecumenical council or the apostolic see that can determine, transfer, or suppress feast days common to all eastern churches. This document also affirms the supremacy of Pope as the head of the universal Church. Orientalium Ecclesiarum, therefore, teaches that although the Eastern rite is different from the Western rite, the liturgy, ecclesiastical discipline, and the spiritual heritage of the Catholic Church, including that of the Eastern Church should be entrusted to the Pope, the successor of St. Peter. An analysis of this document, Orientalium Ecclesiarum, shows that the fathers of Vatican 11 council recognized and had a lot of respect for the Magisterium of the Church. The content of the Orientalium Ecclesiarum, therefore, is in conformity, and actually based on the teachings of the Magisterium. In conclusion, an analysis of these four documents of the Vatican 11 council shows that the Church fathers in Vatican 11 council were faithful to the teachings of the Church on the basis of Catholic Theology. The above four analysed documents of Vatican 11 council are based on the Scriptures, the traditions of the Church, and the teachings of the Magisterium. References Aquinas Thomas. (n.d). Ethica. Web Documents of the Vatican 11 Council. (n.d). Web. Nichols, Aiden. (2001). The Shape of Catholic Theology: An Introduction to Its Sources, Principles, and History. Collegeville, MN: Liturgical Press. Web. Read More