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A Study of Paradigmatic Systems of Religious Knowledge And 2 7.ß'z( 1¡/ a --. A STUDY OF PARADIGMATIC SYSTEMS OF RELIGIOUS KNOWLEDGE AND ASSOCIATED RELIGIOUS'SOCIAL GROUPS WITH SPEbIAL REFERENCE TO THEOIOGICAL EDUCATION IN TTTE ROMAN CATHOLIC CHURCH. Robert Brian CrottY M.A. (t'lelb.)r S.T.L. (nome), S.S.L. (Rome), /t . Eleve Titulaire de I'Ecole eibtÍque (Jerusalem). Thesis submitted to the Department of Education for the degree of Doctor of PhilosophY. Uníversity of Aclelalde 1980 A*.,.rlrrì j.¡ r''71, J- TABLE OF CONTENTS Introduction I Preliminary Analysis of Systems of Knowledge in Reliqious Cultures 6 V t.t Definition and description of Religious culture ¡,/ t.z Meaning of rnodels of knowlege in a religious culture r.3 Empirical investigation of mod'els of knowledge ín religious cultures I.3.1 Classical anthropological stuclies on Èribal religion L.3.2 The religious culture of Egypt 1.3.3 The religious culture of Mesopotarnia L"3.4 llest Semitie religious culture 1.3.5 Ancient Israelite religious culture L.4 Definition of the experiential model of religious knowledge 1.4.1 The ¡nediatorial experiential model of religious knowledge L.4.2 The i¡nmediate experiential model of religious knowledge 94 2 Soeial Groups Associated with stems of Religious Knowle dqe 2.L Previous studies on the community structure of science 2.1.I The work of T.S. Kuhn 2.L.2 The work of M. Mu1kay and W'o' Hagstrom 2.L.3 Reservatíons of J.J. Smolicz on the use and aPPlication of Kuhn 2.2 J. Szacki's theorY of Tradition 2.2.I ApplÍcatlon of Szackirs theory to rcligious social groups l-t ¿.5 The Approach of classical Sociology of Religion to religious social groups 2.4 Complete descripE.ion of systems of religious knowledge in their rel-ationship to associated reJ"igious social groups 3. T'he Primary essíve Mocle Is of Judiasm and ChristianitY L46 3.1 lhe Primary Erqrressive Model of Judaism 3.I.1 Text.ual analysis of the book of Exodus 3.L.2 Description of crisis in pre-Christian Judaism's rnodels 3.1.3 Religious socj.al groups in pre-Christian Judaism "t The Primary E)<pressive Model of Christianít-y 4. The Beginnings of Christian Theological Education 207 4.L Barly evidence for research traditions in Christianity 4.I.L The schools of Alexandria and Antioch 4.L.2 The research model of Augustine of Hippo 4.2 Early Christian social groups associated with a research model 4.2.L Monastic schools 4.2.2 Cathedral and epíscopal schools 4.3 Towards drastic chanqe in the research tradition 4.3"1 Anselm of Canterbury and Anselm of Laon 4.3.2 Peter lombard 4.3.3 The Universitas and the introduction of Aristotle 5. The Paradiqrmatic System of Religio us Krrowledqe in the 240 later Middle Ages 5 I The research ¡nodel of Thomas Aqr:inas 5 2 Differenti-ation of research models in discrete disciplines l-l_ a 5.2.L The research tradition in Biblical Exegesis 5.2.2 The research tradition in, Christian Ethics tr1 R:Lval Research Models 5.3"1 The research model of Scotism 5.3.2 The research model of Ockhamism 5.4 Theological Ed.ucation in the later Middle Ages 6. The Emergence of a Specifically Roman Catholic Paradigrnatic System of RelÌ ious Knowled.qe 270 6.1 Innovations resulting from the Council of Trent 6"1"1 Establishment of a new Theological Social group - the Seminary 6.t.2 Legislative enforcement of the Thomistic research model 6.2 Non-ecclesiastical influence on the research npdel 6.2.I The ínfluence of Rene Descartes 6.2.2 Christian Wolff and his Scholastic imitators 6"3 The new research model of Neo-Thonrism 6.4 Further development of Lhe research models in discrete ecclesiastical discipli.nes 6"4.L The further development of the research model of Biblical Exegesis 6.4.2 The further development of the research model- of Christi-an Ethics 6-5 Challenges to Èhe Neo-Thomist research model 7 " Roman Catholic TheologÍcal Education in the Twentieth century 320 7.I Stabili-zation of the research model 7-2 The new research model in Roman Catholic Biblical Exegesis 7.3 The Migration Syndrome and the subsequent Theological Revolution Conclusion 346 Abbreviations 350 Bibliography 354 ]-v SUMMARY An objective investigation of systems of religious knowledge has been undertaken. Religion is defined as a meaning-seeking activity, which resolves itself into a pattern of meaning that is inposed on experience. It is this Èotal pattern of meaning which is the system of religious knowledge. Such a system is found to have discrete moments, and models of these are provided' The inter- play between system of knowledge and social group is discussed. By scrutinizing a religious group's symbolisn its inherent system of knowledge can be deduced. From empirical evidence the basic experiential model of religious knowledge can be constructed in two possible forms - the mediatorial and the immediate. The experien- tial model generates the prinary expressive model. Both are pre- reflective. It is maintained that the acceptance of a core-myth, in which the primary expressive model is encapsulated, is the core value which determines membership of the religious social group. The ad- herence to a particular system of knowledge brings about various tlpes of religious collectivitY. When a primary expressive model has become entrenched in a social group then a process of Tradition takes place, evaluating the cult-ura} heritage. Such evaluation, and its elaboration, gives rise to secondary expressj-ve mod,els. In its evolved form it can be termed a research tradi.tion, as it marshalls educational elements from the secular culture to its own ends. lihen an entire system becomes normative, stabilized by religious aut-hority, then it can be termed a paradigmatic system of religious knowledge ' v This theory has been applied to christianity which developed a distinctive research tradition to produce its secondary expressive mod.el. This is charted historically untíl the l-nnovative intervention of Aquinas. Subsequently discrete areas of ecclesiastical learning developed embryonic research Èraditions and rival research traditions caused paradigrmatic confusion. Attention has been focussed on the Roman Catholic Church after the Reformation stabilizing its system of knowleclge by the social group known as the Tridentine seminary. In the níneteenth century the research tradition of Aquinas was enforced, both within the seminary and wiÈhout, in the form of Neo-Thomism. In the I940s new d,evelopments were allowed in the field of Biblical Exegesis and in fact a new research Lradition was introduced. By mÍgration scholars so formed influenced other fields" By the I960s there was a paradigrmatic shift and the beginning of an intellectual ferment in the educational sphere of the Roman catholic church. vi STATE},IENT This thesis contains no maÈerial which has been aceepted for the award of any other degree or diploma in any university and, to the best of my knowledge and belief, the thesis contains no material previously published or h'ritten by another person except where due reference is made in the text of the thesis' v]-]- FOREWORD I wish to express my gratitude, in the first instance, to Dr. J.J. Smolicz of the Department of Education, University of Adelaide. Dr. Smolicz has been invaluable in suggesting new avenues of thought and new possibilities of approach. The thesis owes much to his critical appraisal. I would also like to thank sister Deidre Jordan who first saw the feasibility of the study and who has maintained a scholarly interest in its development" The thesis would not have been underÈaken had it not been for the encouragement and. consideration of the Director of Salisbury College of Advanced Education, Mr. R.S. Coggins and of the Head, of the Department of History and Religious Studies at the same College, Dr. A.D. Hunt. INTRODUCTION This thesis is an endeavour to investigate the theological edrrcational process within Christianity, and specifically within Foman catholicism, up to the I960s. At that stage it becane apparent to those involved in that process that a revolutionary change was taking place. There was no absolute break with the past but there v/as more than pedagogical innovation. Since much has been written about such revolutionary changes in other scholarly 1 disciplines, partícularly the sciences , it seemed that a survey of such literature and an application of significant findings would be rewarding. The end result has involved a nulti-disciplinary approach" It would be a primary contention that only in such a way could the complexities of the problem be unravelled. Very broadly, the thesis is situated in the area of sociology of Knowledge. this asserts that there are regular relationships between perspectives and motives of social groups, on the one hand, and philosophical, legal and religious (or ideological) systems of knowledge on the other. It is not maintained that the social perspectives and motives deter- mine directly the systems of knowledge; they may do so indirectly. The interaction of the social groups with the respective sysÈem of knowledge must, of course, bring into play the guestion of education" Novices are initiated into a partícular system of knovrledge by education. The educationist is interested in what such a novice is taught and why he is so taught. This interest increases in a time in which significantly new things are taught to the novice. It is not intended that any judgement should be passed on the system cf knowledge that is prlmarlly under scrutiny. Itl tlrls context Florian Znaniecki wrote : 2 For an objective investigation of systems of knowledge in their composition, structure, and relationships must take ful1y into consideration that which is an essential characteristic of every system of knowledge: iÈs claim to be true, that is, objectively val-id.
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