Systematic Theology 1 Systematic Theology: Task and Methods Francis Schüssler Fiorenza Fragility of Theology 3 Christian Scriptures: Testimony and Theological Reflection 5 Three Classic Paradigms of Theology 6 Augustine: Christian Doctrine as Wisdom 7 Beginning of Systematic Theology in the Greek Church 7 Augustine’s Scientific Conception: Knowledge and Wisdom 8 Augustine’s Hermeneutical Rules 9 Augustine’s influence on the West 11 Aquinas: Scholastic Method and Thomas’s Sacra Doctrina 13 Background to Scholastic Method and Theology 14 Thomas’s Understanding of Sacra Doctrina 15 Basis and Subject Matter of Sacra Doctrina 17 Neo-Scholasticism: Its Distinctive Characteristics 20 From Scholasticism to Post-Tridentine Catholicism 20 Baroque Scholasticism 21 Neo-Scholastic Theology 22 Crisis of Neo-Scholastic Theology 25 Summary 26 Five Contemporary Approaches to Theology 26 Transcendental Theology 26 The Turn to the Subject in Modern Theology 27 Karl Rahner’s Transcendental Phenomenology 28 1 Systematic Theology 30 2 Comparison between Aquinas and Rahner Beyond Transcendental Theology 31 Hermeneutical Theology 32 Experience and Language 33 Classics: The Authority of a Tradition 33 Beyond Hermeneutics 34 Analytical Approaches to Theology 35 Metatheory: Method in Theology 36 Models and Category Analysis 38 Beyond Metatheory 41 The Method of Correlation 41 Background 41 Correlation in Contemporary Roman Catholic Theology 42 Beyond Correlation 47 Liberation Theologies 47 Starting Point 48 Critique of Ideology 48 Subjugated Knowledge 49 Praxis as Criterion 49 Toward a More Comprehensive Theological Approach 50 Characteristics of the Modern Situation 50 Ambiguity of Pluralism and Unity 50 Ambiguity of Rationality and Its Critique 52 Ambiguity of Power and Its Oppressiveness 53 Four Elements of a Theological Approach 54 Reconstructive Hermeneutics: The Integrity of the Tradition 54 Background Theories 56 Retroductive Warrants 58 Theology and the Community of the Church 61 Transitioning to the Twenty-First Century 64 Decentering Subjectivity: Aesthetics and Phenomenology 66 Decentering Method and the Interpretation of Meaning 68 Decentering Progress: Tradition and Memory as Interruption 69 Decentering Elites: Lived Experience and Spiritual Practices 70 Decentering Individualism: Dialogical Communities of Discourse 71 Conclusion 74 For Further Reading 76 Histories and Dictionaries of Theology 76 Nature, Tasks, Divisions, and Method of Theology 77 Systematic Theology: Task and Methods his chapter seeks to present a historical, of the sea than a pyramid built on solid ground. 3 Tdescriptive, and systematic introduction Throughout its history, Christian theology to Roman Catholic conceptions of theology has endured this ambiguity. The relation of the- and theological method. After some introduc- ology to faith has always reminded Christian tory observations on the historical use of the theologians of its fragility, yet they have con- term theology and on the Christian Scriptures stantly argued for its disciplinary character and as theological writings, the first major section its scientific rigor. For example, Origen and Au- will profile three classic conceptions of theology, gustine sought to relate Christian theology to namely, those of Augustine, Aquinas, and Neo- the philosophical knowledge and disciplines of Scholasticism. The following section will ana- late antiquity. In the medieval university setting, lyze five contemporary approaches to theology, Thomas Aquinas began hisSumma theologiae by indicating the strengths and weaknesses of each. asking whether sacred doctrine as a discipline A third major section will assess the diverse makes a distinctive contribution to knowledge challenges that Roman Catholic theology faces beyond the philosophical discipline about God. today. It will propose as an adequate method of In the nineteenth century, Friedrich Schleier- theology one that seeks to integrate diverse ele- macher and Johann von Drey argued for theolo- ments and criteria. Since discussions of method gy’s rightful status within the modern university are usually more abstract than treatments of against challenges to that status. In the twenty- particular beliefs, a reader less familiar with or first century, Christian theologians face the less interested in theological method might pre- challenge to theology’s rightful academic place fer to read the other chapters first and to return both by the dominance of the natural sciences later to this analysis of theological method. and by the emergence of religious studies, which sometimes relegates theology to a confessional discipline not based in the university. Fragility of Theology The term theology is ambiguous etymologi- cally, historically, and systematically. Etymo- Theology is a fragile discipline in that it is both logically, theology means the “word,” “discourse,” academic and related to faith. As an academic “account,” or “language” (logos) of God (theos). discipline, theology shares all the scholarly goals The question, however, remains: Does it mean of other academic disciplines: it strives for his- the word of God as a subjective genitive, namely, torical exactitude, conceptual rigor, systematic God’s own discourse? Or is it an objective geni- consistency, and interpretive clarity. In its rela- tive, meaning discourse about God? The former tion to faith, theology shares the fragility of faith refers to the divine discourse itself, whereas the itself. It is much more a hope than a science. It second refers to the human effort to understand is much more like a raft bobbing on the waves the divine.1 Within the early Christian tradition, 1. Ferdinand Kattenbusch, “Die Entstehung einer christlichen Theologie: Zur Geschichte der Ausdrücketheologia, theologein, theologos,” Zeitschrift für Theologie und Kirche 11 (1930): 161–205; repr. Die Entstehung einer christlichen Theologie (Darmstadt: Wissenschaftliche Buchgesellschaft, 1962). See also Gerhard Ebeling, “Theologie I. Begriffsgeschichtlich,” Religion in Geschichte und Gegenwart, cols. 754–70; J. Stiglmayr, “Mannigfache Bedeutungen von ‘Theologie’ und ‘Theolo- gen,’” Theologie und Glaube 11 (1919): 296–309. Systematic Theology 4 both usages are present. Saint Augustine uses from a commentary on the Scriptures or from the term theologia in the City of God in its objec- an exposition of questions appended to scriptur- tive sense to refer to discourse about the divine al texts to a full-fledged systematic discussion of (de divinitate ratio sive sermo).2 Among the Greek controversial issues, the term theology emerged writers, Dionysius the Areopagite (c. sixth cen- as the umbrella expression for Christian doc- tury), for example, uses theologia to designate trine. It was in the thirteenth century that the not a human science, but the divine discourse term theology came to have the comprehensive itself, particularly the divine discourse of the meaning that it has for us today.4 Holy Scriptures. The Holy Scriptures do not Considered systematically, the present us- just speak of God but are God’s speech. Today age of the term also is ambiguous. Theology is this usage no longer prevails, and theology re- often used as an umbrella term to cover all the fers primarily to the human study of God.3 theological disciplines. Yet the term also de- Historically, the term theology emerged as notes a specific discipline known as systematic a common and comprehensive term for Chris- theology. The division of the theological dis- tian theology only after the thirteenth century. ciplines is the result of a long process within Among the early Christian writers, the term modern times.5 Theology is also often used in primarily referred to the pagan philosophical contradistinction from religious studies, the speculation about God rather than to Christian former referring to a confessional approach, the discourse about God, for the latter focused on latter prescinding from such commitments.6 Yet the divine plan or economy of salvation. Chris- “religious studies” and “theological studies” are tian discourse, called Christian doctrine, was sometimes used interchangeably. not simply theology; it was not just another phil- The nature and method of theology are is- osophical doctrine about God alone. Instead, sues about which much diversity exists in the Christian discourse explicated God’s “economy.” history of Christian thought—a diversity of It spoke of God’s saving plan and action in Jesus schools, methods, and approaches.7 Neverthe- Christ and in the Christian community. In the less, amid all this diversity, there are several con- early medieval period, sacra doctrina, sacra scrip- stants. In examining the tasks and methods of tura, and sacra or divina pagina were the custom- theology, we must recognize both the diversity ary terms for the discipline. They expressed the and the constancy. primacy of the Christian Scriptures in Chris- One constant is the Scriptures, a primary tian doctrine. As the medieval teaching evolved element of Christian communities’ tradition 2. Augustine, City of God 8.1. 3. See Joseph Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology (San Francisco: Ignatius, 1987), 320–22. 4. J. Rivière, “Theologia,”Revue des sciences religieuses 16 (1936): 47–57. 5. Edward Farley, Theologia: The Fragmentation and Unity of Theological Education (Philadelphia: Fortress Press, 1983). 6. Francis Schüssler Fiorenza, “Theological and Religious Studies: The Contest of the Faculties,” inShifting Bound- aries: