Teresianum 45 (1994/2) 439-455

THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY

EDWIN DINIZ

The course of fundamental theology is still subject to morphological changes and the various endeavours in the course of the history of theology show, that this course still re­ mains to be defined, if it is to be defined at all. Attempts have been made in this brief reflection to give a short historical glimpse on the subject and then to decipher its identity in the context of theological studies. Finally, without entering the field of the scope or aim of fundamental theology, attention has been concentrated on the point of de­ parture in the study of fundamental theology.

Historical Glimpse

The expression «fundamental theology» can lead one to think in different directions1 with various meanings, but it has certainly nothing to do with «fundamentalism».2 The fun­ damental theology is engaged in giving a justification for the faith in front of human reason and in the course of the his-

1 There are sufficient indications of literature in this field, given by M a x S e c k l e r , Fundamentaltheologie: Aufgaben und Aufbau, Begriff und Na­ men. in «Handbuch der Fundamentaltheologie» Bd. IV, pg. 513-514. See al­ so Pie’ i N i n o t , Tratado de Teologia Fundamental. ‘Dar razon de la esperanza’ (I. Pe. 3, 13), Salamanca, 1989, pg. 26-54.. 2 Regarding this argument of «fundamentalism» Cfr. K l a u s K ie n z l e r , Der neue Fundamentalismus, Duesseldorf, 1 9 9 0 ; W o l f g a n g R e i n e r t , Katholi­ scher Fundamentalismus, Regensburg, 1 9 9 1 ; C h r is t ia n J a e g g i and D a v id J . K r i e g e r , Fundamentalismus. Ein Phaenomen der Gegenwart, Zuerich, 1 9 9 1 . The fundamental difference between «fundamental theology» or «apologe­ tics» and «fundamentalism» lies in this: «Fundamentalism» as a rule, does not go beyond the boundaries of what is obligatory within its own group; the Christian fundamental theology or the apologetics is supposed to give justification for the faith within the framework of reason, which, in princi­ ple, is at the disposal of all men. 440 EDWIN DINIZ

tory of the Church, this process and movement of giving a jus­ tification have continued up to this day.3 The Christianity, up to Constantine era,4 was engaged in explaining the real sense of the Christian faith, in its encounter with the «philosophical theology» of Hellenistic thought, specially that of neo-platoni­ sm. This philosophy had invaded all the spheres of life, inclu­ ding that of religious beliefs, and consequently it came in con­ flict with the existing religions of the time. Such a philosophy was of great profit to the newly bom Christianity, in its con­ flict with the acknowledged state religions, because it could employ the categories of this philosophy to prove the truth of its faith in relation to other religions, which did not possess the truth (de vera religione).5 There was no clear methodolo­ gical distinction between philosophy and theology and as a result, there was the danger of philosophy getting absorbed by theology, as soon as the social or political conflict ended up in favour of the monopoly of one or other religion. A real confrontation between theology and philosophy or «profane reason» takes place in the middle ages, especially with the translation of the works of Aristotle, from the part of Jewish and Islamic thinkers. At this point of the history a par­ ticular mention is to be made of Anselm of Canterbury and of Thomas Aquinas, both of whom tried to promote a systematic justification of faith in front of the human reason. Not only philosophical but historical categories too were of help to proclaim the message of Christianity; right from the beginning the evangelist Luke and in the early period of Chris­ tianity, Saint Augustine with his «City of God», made at­

2 Regarding this history of the fundamental theology cfr. K. W e r n e r , Geschichte der apologetischen und polemischen Literatur der christlichen Theologie, Osnabrueck, 1966; A. D u l l e s , A History o f Apologetics, London, 1971; A. M a n a r a n c h e , Les raisons de l'esperance. Theologie fondamentale, Pa­ ris, 1979, pg. 15-75; G. R u c g ie r i (ed. ), Enciclopedia di teologia fondamentale, vol. I, Genova, 1987. S. P ie ’ i N in o t , Tratado di teologia fundamental, Sala­ manca, 1989. 4 Regarding this period of the history of the Church in relation to Chris­ tian apologetics, cfr. L. W . B e r n a r d , Apologetik. I, Alte Kirche, in «TRE» vol. Ill, pg. 394-398. 408-411. 5 The very fact that one begins to speak of a true religion (de vera reli­ gione), shows clearly, that there is an atmosphere of tension or conflict in relation to other religions, which are presumably not true. Christian faith is presenting itself in the society of this period in a spirit of competition. THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 441

tempts to give a justification of Christian faith in an historical way. Towards the end of middle ages there was a new con­ sciousness of these historical dimensions, in relation to the reality and teachings of Jesus Christ in the histoiy and in the Church; this context of the new historical approach in the field of theological research, gave rise to the question of «his­ torical Jesus», having its consequences also in the field of the fundamental theology. With the arrival of illuminism the confrontation between theology and new historiography became strong and the divi­ sion of the Church in the West aroused the question of the «true Church»; in this context of uncertainty the apologetics developed itself as an independent treatise, having also cer­ tain consequences in the field of ecumenism.6 Johann Sebastian von Drey, the founder of the Catholic School of Tueringen, with his pioneer work: Apologetik7 open­ ed a new, well founded way of Catholic fundamental theology. Then we find Johannes Nepomuk Ehrlich, the author of the first work, which has the title: Fundamental-Theologie (1859- 1862).8 The neo-scholastic thought continued to condition in­ creasingly the uniform structure of the Catholic apologetics or fundamental theology9 till the ecumenical Council, Vatican II. This neo-scholastic thought exposed theoretically the con­ cept of the Christian revelation, considered as «depositum» of

6 F. J. N ie m a n n , Jesus als Glaubensgrund in der Fundamental- théologie der Neuzeit, Insbruck, 1983; G. H e in z , Divinam christianae religionis originen probare, Mainz, 1984; I d ., Fundamentaltheologie in 18. Jahrhundert? Im­ plikationen eines theologischen Methodenwandels, in «ThQ» 165 (1985) 281- 294. In this regard particular attention is to be paid to the pioneer works: H u g e n o t t e n P h il ip p e D u p l e s is -M o r n a y , Traité de l’Eglise, 1578; I d ., De la vé­ rité de la religion chrétienne, 1 5 7 1 ; P i e r r e C h a r r o n , Le trois vérités contre les athées, idolâtres, juifs, mahumetans, heretiques et schismatiques, 1593. 7 J o h a n n S e b a s t ia n v o n D r e y , Die Aplogetik als wissenschaftliche Nach­ weisung der Goettlichkeit des Christentums in seiner Erscheinung, 3 Bde., Mainz, 1844-1847. 8 J o h a n n e s N e p o m u k E h r l ic h , I Theil der Fundamental-Theologie, Prag, 1859. II Theil der Fundamental-Theologie, Prag 1862. 9 Most of the theologians of the first half of this century consider Apo­ logetics and Fundamental Theology essentially identical. Cfr. J. S c h m it z , Die Fundamentaltheologie im 20. Jahrhundert, in «Bilanz der Theologie im 20. Jahrhundert. Prospektiven, Stroemungen, Motive in der christlichen und ni­ chtchristlichen Welt», Bd. II (ed. H. V o r g r im l e r - R. van der G u c h t ) Frei­ burg, pg. 197-245. 442 EDWIN DINIZ

teachings, which was to be faithfully guarded and correctly interpreted under the authority of the Magisterium of the Church. And since the «supernatural revelation» could not be reached, in principle, by human reason, it had to be commu­ nicated only by «extrinsic means» (M. Blondel), especially by way of miracles and by realisation of the prophecies, both as external signs of this «supernatural revelation». The ecumeni­ cal council, Vatican II, showed the insufficiency of this method but at the same time it left this field of theological re­ search open.10 According to scholastic or neo-scholastic form of thinking, the revelation was essentially the «depositum» of divine teach­ ing, which has been entrusted by Christ to the Church for our instruction and salvation. The mission of the Church is to preserve, to hand over faithfully and to defend this «deposi­ tum» against all forms of distortion, rather than to incarnate this «depositum» according to the needs of times.11 Since the field of this theological research has been left open by Vatican II, many attempts have been made to identify this subject of the «fundamental theology» and to propose new methods to be followed.12 One can take into considera­ tion the two main indications given by the Vatican II for the future theology: - God speaks to men as to friends in His overflowing love and invites them to have communion with Him. (Dei Verbum, 2) - Accordingly the Church has the obligation to study the si­ gns of time and to interpret them in the light of the Gospel (Gaudium et Spes, 4). In this context of the affirmations of the Council one can note clearly the importance of the theory of communication and of the process of hermeneutics in all the efforts of research in the fundamental theology. The new horizon of hermeneu­

10 Cfr. J. R a t z i n g e r , Kommentar zu ‘Dei Verbum’, in «LThK, Ergaen- zungsband, Vat. II/2,» Freiburg, 1967, 497-528. 11 Regarding the differences on this point between the «Dei Filius» of Vatican I and the «Dei Verbum» of Vatican II, cfr. H. V e r w e y e n , Gottes letz­ tes Wort, Duesseldorf, 1991, pg. 358-367. 12 For detailed information on the mater, cfr. C. R u g g ie r i (ed.), Enciclo- pedia di teologia fondamentale, vol. I, pg. XV -X X X V I. See also S. Pi£ I N i n o t , op. cit., pg. 407-412. THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 443

tics in the field of theology saw many attempts with the aim of reviving the fundamental theology, particularly under the influence of Hans-Georg Gadamer.13 A fundamental theology formulated in terms of herme­ neutics distinguishes itself from the traditional process, by in­ sisting with particular intensity on the understanding of the relation between the subject and the «forum» before which the faith is to be justified. The hermeneutical thinking takes into consideration the historically conditioned situation of the «forum», before which the justification is done. Such a her­ meneutical thinking shows, that the consciousness of faith has been handed over, not only through the «tradition» of the Church but also through the categories of the understanding of a given time, so that this «tradition» received acceptance in faith and then was justified scientifically. In the background of this general hermeneutical atmosphere, the «antipodes» of Hans-Georg Gadamer and Juergen Habermas had a great role to play, especially when we consider the Christian revelation in terms of language and comunication in a well determined moment of the history. This way of considering the revelation implied a rethinking of the categories of thought, needed for a free communication.14 In these endeavours in the field of theology special men­ tion is to be made of K. Rahner, who contributed profoundly for the renewal of the fundamental theology and his proposals received a general acknowledgment.15 Karl Rahner saw the necessity of doing an introductory course at the beginning of

13 H ans-Georg Gadamer, Wahrheit und Methode, Tuebingen, 1960. Re­ garding the hermeneutical aspects, cfr. also Eugen Biser, Glaubensver- staendnis, Freiburg, 1975; David Tracy, Blessed Rage for Order. The New Plu­ ralism in Theology, New York, 1975; I d , The Analogical Imagination. Chri­ stian Theology and the Culture o f Pluralism, London, 1981; I d , Plurality and Ambiguity. Hermeneutics, Religion, Hope, San Francisco, 1987; F.S. F i o r e n z a , Foundational Theology. Jesus and the Church, New York, 1984. 14 Regarding this field of communication in relation to fundamental theology, cfr. among others: J. B. M e t z , Glaube in Geschichte und Gesell­ schaft. Studien zu einer praktischen Fundamentaltheologie, Mainz, 1984; H e l m u t P e u k e r t , Wissenschaftstheorie-Handlungstheorie-Fundamentale Theologie, Frankfurt, 1978. 15 This movement of renewal led to the introduction of a «Theologi­ scher Grundkurs» in Germany for those who wanted to study the catholic theology. 444 EDWIN DINIZ

the study of Catholic theology, in order to find a harmony between the fundamental theology and dogmatics.16 Another figure to be mentioned in this context is Peter Knauer, who brought to light a book on fundamental theology,17 which takes into consideration systematically and didactically, for the first time, the indications of Vatican II. The line of thou­ ght of K. Rahner and P. Knauer began to put in doubt the neo-scholastic and preconciliar method of presenting the course of fundamental theology.18 In spite of all the attempts made to revise the course of fundamental theology, from the point of view of method and contents, one cannot forget completely the classical structure of the same.19 According to the method, one follows in the study of fundamental theology, one may presuppose or not the act of faith or religion.20 Heinrich Fries follows the tradi­

16 K . R a h n e r , Grundkurs des Glaubens. Einfuehrung in den Begriff des Christentums, Freiburg, 1976. A very interesting work in this field is that of W il f r ie d J o e s t in the Protestant theology, and it can be used even by Catho­ lic theologians with great profit: Fundamentaltheologie. Theologische Grund­ lagen und Methodenprobleme, Stuttgart, 1974. 17 P e t e r K n a u e r , Der Glaube kommt vom Hoeren. Oekumenische Fuda- mentaltheologie, Wien, 1978. 18 The neo-scholastic method has left deep marks in the history of theo­ logy and even those authors, who have written after Vatican II, find it diffi­ cult (and with reason) to forget completely the neo-scholastic procedure in presenting the fundamental theology; e.g A l b e r t L a n g , Fundamentaltheolo­ gie. Bd. I: Die Sendung Christi; Bd. II: Der Auftrag der Kirche, Muenchen, 1967-1968. It is a revised edition of the work published already in 1953- 1954. A n t o n K o l p in g , Bd. Theorie der Glaubwuerdigkeitserkenntnis der Offen­ barung; Bd. Die konkret-geschichtliche Offenbarung Gottes; Bd. I ll/1 : Die katholische Kirche als die Sachverhalterin der Offenbarung Gottes, Muenster, 1968; 1974; 1981. 19 Among others who made such attempts we find: F. S c ii u e s s l e r F io ­ r e n z a , Foundational Theology. Jesus and the Church, New York, 1984; R in o F is ic h e l l a , La rivelazione: evento e credibilità - Saggio di teologia fondamenta­ le, Bologna, 1985; Id., Gesù Rivelatore. Teologia Fondamentale, Casale Mon­ ferrato, 1988; R . L a t o u r e l l e and G. O’C o l l in s (ed), Problemi e Prospettive di teologia fondamentale, Brescia, 1980; W. K e r n , H. J. P o r t m e y e r , M. S e c k l e r (Ed.), Handbuch der Fundamentaltheologie, Bde. 1-4, 1985-1988; H. F r i e s , Fundamentaltheologie, Wien, 1985; H. W a l d e n f e l s , Kontextuelle Fundamen­ taltheologie, Paderborn, 1985. 20 Traditionally there were two ways of procedure in the study of the fundamental theology; «German» and «Roman»; the former followed the process: demonstration religiosa, demonstratio Christiana and demonstratio catholica, whereas the latter followed also the same process but did not THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 445

tional «German» structure in his dealing of the fundamental theology, but the central thought of the first part of his work is the orientation of man towards a revelation, which takes place in the history.21 In front of such a variety of thoughts on fundamental theology one has to, first of all, define the boundaries of the same, distinguishing it from the other branches of theology and in this context the question arises, viz. to establish the identity of the fundamental theology.

T h e Identity

Attempts can be made to limit the boundaries of the fun­ damental theology in order to be able to identify it and pro­ ceed in its progressive analysis.22 The Sacred Congregation for Catholic Education published a document in 1976 on the theological formation of the future priests and gave important indications for the study of fundamental theology.23 According to this document of the Congregation for Catholic Education, the fundamental theology is the basis of the rational process

consider the philosophical-religious questions as belonging to the funda­ mental theology. Cfr. A. L a n g , Wesen und Wahrheit der Religion, Muenchen, 1957. But W a l t e r K e r n and others (ed), Handbuch der Fundamentaltheolo­ gie, I-IV, Herder, 1985-1988, considers all the four traditional treatises. 21 H e in r ic h F r ie s , Fundamentaltheologie, Wien, 1985. The author takes into consideration the ideas of N e w m a n , M a u r ic e B l o n d e l and K. R a h n e r , when he speaks of man as open to revelation in the history. The structure of his fundamental theology is similar to that of S a l v a d o r P ié i N in o t , op. cit.. This author gives an exhaustive presentation of the re­ search done in this field of fundamental theology, in the first part of his book. Regarding the identity of the fundamental theology, its structure and scope, its concept and names, see, among others: M a x S e c k l e r , Fundamen­ taltheologie: Aufgaben. Aufbau. Begriff und Namen, in «HFTh» Bd. 4, pg. 451-514. 22 In reference to the attempts, made to determine the identity of the fundamental theology, cfr. among others: R e n é L a t o u r e l l e and G e r a r d O’C o l l i n s (ed.), Problemi e prospettive di teología fondamentale, Brescia, 1982. The theme in question has been dealt with in the first part of the book. 23 La formazione teológica dei futuri sacerdoti, in «Enchridion Vatica­ num» 5 (1974-1976) Numbersl882-1882, Edizione Dehoniane, Bologna, 1979. 446 EDWIN DINIZ in the study of all the theological treatises and its object of study are the fact of the Christian revelation and the transmis­ sion of the same in the Church.24 If one examines closely this document of the Sacred Congregation, one can see, that it as­ signs many fields of work to the fundamental theology25 with various responsibilities, if it wants to remain faithful to its mission in this world of pluralistic society. The task is ar­ duous and the field of action is vast and complex and the dan­ ger of losing the identity is always present. But a catholic theologian, in this variety of fields of the fundamental theo­ logy, can challenge and remain open to any dialogue, when he himself possesses the conviction of his position, that the Lo­ gos, the Word, in whom he believes, remains communicable to all, without any boundaries, and at the same time, valid with its character of definitiveness. According to this document of the Sacred Congregation the specific aim of the fundamental theology consists in showing to all men, believers and non-believers, rationally and linguistically, that the mystery of Jesus Christ, present in the Church, illumines, realises and brings to fulfilment the human existence, surpassing it in perfection and salvation, due to its relation with God.26 As one can observe, the atten­ tion is concentrated upon the mystery of Christ, as it is pre­ sent and effective in the Church. The «demonstratio christia­

24 «Tutte le materie teologiche suppongono come base del proprio pro­ cedimento razionale la teologia fondamentale, che ha per oggetto il fatto della rivelazione cristiana e la sua trasmissione nella chiesa... « La formazio­ ne teologica dei futuri sacerdoti, in «Enchridion Vaticanum», No. 1882 25 Among the various fields of work, which have to be touched by the fundamental theology, the document makes reference to: theology of dialo­ gue, theology of dialogue with the historical religions (Hinduism, Buddhi­ sm, Islam), with different forms of modem atheism (specially Marx, Freud and Nietzsche), with concrete forms of religious indifference in the secula­ rised society, with the needs of the faithful themselves. Cfr. No. 1884. This implies, from the part of the fundamental theology, a vast field of informa­ tion and knowledge, e. g. in relation to history, language, other religions, forms of philosophy and knowledge, concrete conditions of man. Cfr. No. 1885. 26 «Il suo (della teologia fondamentale) compito specifico resta quello di manifestare razionalmente, con un discorso valido per i credenti e per i non credenti, come il mistero di Cristo, presente nella chiesa, non solo illu­ mina ma attua e completa l’esistenza umana, superandola nel rapporto per­ fettivo e salvifico con Dio. « No. 1885. THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 447 na» and «demonstration catholica» of the classical treatise are considered together in an interwoven manner. Moreover this mystery of Christ is seen by the document as an answer to the existential structure of man. The document endeavours to preserve the continuity with the classical themes of the fundamental theology but at the same time it surpasses the scholastic or neo-scholastic struc­ ture of the same. But the identification of this course remains still a complicated task and the opinions are not always con­ verging.27 In this research of the fundamental theology, one of the main points of reference remains the words of the first let­ ter of St. Peter:

«Always be prepared to make defence to any one who calls you to account for the hope that is in you... « (I. Peter, 3, 15)28

The Greek text speaks of individual questioning (x(B dtxo'uvxi bpaq) in a situation of persecution, in which such a questioning was something normal; the words of the letter im­ ply, that it is not so much the defence of the faith in question, but rather it is a conscious justification of the Christian hope, which in its turn implies the profession of faith, with clear and definite contents.29 The term dTto^oyia in the letter of St. Peter has the meaning of faithfulness in ones faith as Chri­ stian and in this way one distinguishes oneself specifically from all other men by defending rationally the Logos of the

27 Cfr. among others: M a x S e c k l e r , Fundamentaltheologie. Aufgaben und Aufbau, Begriff und Namen, in «HFTh» IV, pg. 450-514. The author ex­ plains also the various denominations of this subject: «Apologie», «Apologe- tik», «Fundamentaltheologie», «Fundamentale Theologie». S c h u e s s l e r F io ­ r e n z a , Foundational Theology, pg. 247-321. J e a n -P ie r r e T o r r e l , Nuove cor­ renti di teologia fondamentale nel periodo postconciliare, in «Problemi e pro­ spettive di teologia fondamentale», ed. by R e n e L a t o u r e l l e - G e r a l d O ’C o l - l in s , pg-23-35. 28 The word «hope» (etaudoq) has the general meaning of Christian reli­ gion or Christian faith and consequently it could be translated with «faith». 29 This justification or baptismal confession of faith gradually, in the course of the history of theology, changed into a «profession», implying a defence of a collection of so many propositions of faith. The «Dei verbum» of Vatican II gives a clear word on this, affirming in the first chapter, that God, not only reveals truths, but above all reveals Himself. The believer not only gives his assent with intellect and will, but he replies to this revelation with his self-commitment in the salvific plan of God. 448 EDWIN DINIZ

hope. Moreover it is not to be forgotten, that the words of the letter of St. Peter are directed to all the Christians, who are not supposed to be necessarily equipped with theological cate­ gories. Consequently one can deduce, that the words of the letter are dealing with the essential contents of the Christian hope or religion, for which a disciple of Christ is ready to sa­ crifice everything; this behaviour of a Christian in the form of 6t7tota>Yl(X has the force of conviction and renders it contagious. The general point of identity of the fundamental theology lies in the «Logos» justification of the Christian existence from the point of view of fundamental sense of this existence; and such a justification is done according to the rules valid in a theological discipline, which follows these rules in the con­ text of the knowledge of faith.30 Further the identity of the fundamental theology is to be seen in the cognitive quest, with the consequent rational reconstruction of the truth, cons­ tituting the Christian existence; this process is followed in order to justify critically the certainty of the conscience, ari­ sing from the faith; this is done on the level of the knowledge certainty in terms of scientific faith.31 The «forum» where the justification of the Logos of the Christian faith is to be made, is conditioned by the circum­ stances, in which a Christian finds himself. This «forum» is to be sought and established every time anew, independently of the various historical «forum»: persecution, juridical situa­ tion, ghetto-mentality profane mentality, etc.. Whatever the nature of the «forum» of justification is, the fundamental theology, in the light of faith, has to hold firmly, that only a «conversion» of man can set in movement the dialectic pro­ cess, which leads to the freedom of the Logos in the reason and keeps it open to receive the ultimate self-revelation of God. And since a «conversion» is necessary to set in move­ ment the dialectic process, no «philosophic du jour» has bet­ ter chances than the «philosophia perennis», in relation to the «logos» ready to dispose itself to the Word of God. This necessary, hermeneutical, dialectical process, which paradoxically liberates the true «logos», is already in move­ ment independently from the contribution of man, because

30 M ax Seckler, op. cit., p g . 4 6 9 . 31 M ax Seckler, op. cit., p g . 4 7 0 . THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 449

the effects of the history of Jesus Christ, i.e. «factum christia- num», are already at work in the hearts of men. The discovery of the true Logos is rendered still more dif­ ficult, because even in the Christian tradition the image of the true Logos has been manipulated and clouded, especially from the point of view of the empirical situation of the lan­ guage, by means of which this Logos is expressed. In this em- pirical-language situation the ultimate Word of God, Jesus Christ, remains open, from the point of view of the empirical aspect, but remains final dogmatically, and as such it is to be justified in front of human reason, which has to accept it in full freedom. The character of definitiveness of the Logos in the fundamental theology is not a hindrance on the way of a pluralistic dialogue, in an atmosphere of an hermeneutical di­ scourse; but in this hermeneutical context it is necessary to possess a clear orientation amidst the unavoidable relativity of the hermeneutical understanding. It is, however, indispen­ sable to establish the ultimate, valid criteria, which the hu­ man thinking should have in its research of any historical truth, in order to be able to speak of the ultimate Word of God in the history, rationally and in a justifying manner. As it can be observed, the realm of rationality plays an im­ portant role in the procedure of thinking in the study of fun­ damental theology, but this rationality is always at the service of the data of revelation, without losing however its auto­ nomy. Employing the reason in this sense, the fundamental theology becomes a kind of bridge between what is human and divine, natural and supernatural, visible and invisible. Every theological research therefore, should remain faithful to this orientation of the fundamental theology, as long as theology remains a science, studied and developed by human beings, gifted with reason. The fundamental theology can be considered that part of the systematic theology, which takes into consideration the fundamental or essential truths of the Christian faith and en­ deavours to communicate them with arguments to men in a given situation. In this sense the identity of the fundamental theology remains clear and at the same time problematic, be­ cause it is a theological discipline apart and at the same time, its presence is felt throughout the reflective process of the sys­ 450 EDWIN DINIZ

tematic theology.32 This fundamental theology with its real but mobile identity has a very concrete point of departure, which gives a correct orientation to the development of the same.

T h e Point of Departure

The fundamental theology with its identity has the mis­ sion of justifying the Logos of Christian hope in the context of human reason. To define the boundaries of such a justifica­ tion is a very arduous task due to the hermeneutical process on different levels of knowledge and of the communication of the same. However difficult this task may be, the point of de­ parture of such a justification remains the Logos of the Chri­ stian hope; this excludes, as point of departure, any profane, pre-existing, philosophical or historical consensus. The pro­ cess of thinking in the fundamental theology cannot part from such a consensus and thereafter proceed with its reflec­ tion on a mere superior level, where the human reason is in­ capable of entering on its own; moreover the fundamental theology cannot simply adjust the Christian traditional faith to that pre-existing consensus, with the intention of rendering it more approachable and comprehensible. In order to find the right point of departure in the study of the fundamental theology, one has to grasp the ultimate ba­ sis, the sustaining foundation and the central message of Christianity and formulate its real notion.33 After acquiring a clear and essential notion of the message of Christianity, one has to situate its theological contents anthropologically in the concrete context of human existence.34 A clear notion of the essence of the Christian faith throws light paradoxically on the real, autonomous structure of hu­ man reason and a systematic research on the autonomy of this reason, in relation to its openness to revelation, brings to light the liberating character of faith in the realm of reason.

32 The problem of the identity of the fundam ental theology is discussed with objective serenity by M a x S e c k l e r , op. cit., pg. 450-513. The author exam ines the various possible denom inations, showing their greater or les­ ser relevance to the contents of the fundam ental theology. 33 M a x S e c k l e r , Der Begriff der Offenbarung, in «H FTh» Bd. 2, pg. 75. 34 M a x S e c k l e r , op. cit., p g . 7 7 . THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 451

The human reason liberated by faith comes to a better under­ standing of its own structure, as having an orientation to divi­ ne revelation; from this inter-relation between faith and rea­ son arise automatically the guidelines to present hermeneuti­ cally the essence of Christian faith, found in the «tradition» of the Church. a - T h e Tradition

The center of the Christian community was always the Eucharistic celebration and for that reason it is to be taken seriously in the context of the study of fundamental theology; but this celebration is to be situated in that atmosphere of tra­ dition, as it is presented in the New Testament.35 The verb rcapaSiSovou with its different meanings (hand over, deliver, consign) can be considered in the New Testa­ ment context from four points of view: - When one hands over another man to violence. The hand­ ing over of one man through another man. The example of such a handing over or «tradition» we have in the betrayal of Jesus through Judas.36 There is, in this general context, the han­ ding over of a just man through the hands of another man.37 - The second understanding of TtapaSiSovai is that of hand­ ing over of His own Son by God for us all.38 - The third meaning of this juxpa5i86vai is that of self-of­ fering of Himself by Christ «for us» (Eph. 5, 2) and «for the Church» (Eph. 5, 25) and «for me» (Gal. 2, 20). - And the last meaning of the same is that of tradition or handing over of something to another, i. e. of «factum Chris- tianum». All these four aspects of 7tapa5i8ovai are present in the origins of Christian «tradition» and the two oldest literary

35 The concept of tradition has been well studied, among others, by H. I. P o t t m e y e r , Normen, Kriterien und Strukturen der Ueberlieferung, in «HFTh» Bd. 4, pg. 124-152. The author indicates sufficient literature on the theme. 36 Mk. 3 ,19: oç kou raxpeScoKev Mt. 10,4: ô Kou m pctSoùç aikov Mt. 26,46: ô rcapaSiSoùç pe 37 Cfr. for instance Mk. 1,14; 6,14-29. This meaning can be transferred to the situation of the Church, giving witness in the history to the form of li­ fe of Jesus Himself. 38 Cfr. Rom. 4, 25; 8, 32. 452 EDWIN DINIZ

compositions of the «last supper» confirm in a especial way the presence of these aspects of «tradition». In the passion history of Jesus Christ according to the Gospel of Mark, the narration of the «last supper» is insepara­ bly related to the fact of the betrayal of Jesus Christ from the part of Judas (Mk. 3, 19: where we find the redactional deve­ lopment of the mentioning of the Twelve). It is not so much the one who betrays, who is taken into consideration, but rather the «one of the twelve», who belongs to the group of the closest friends; the friend is betrayed, the just one is be­ trayed (Mt. 14, 18-20; Ps. 41, 10). The handing over of the just one through God Himself is seen in the background of the Old Testament prophecies. The narration pays especial atten­ tion to the fact, that this self-offering of Jesus Christ is clari­ fied by means of relation to the Old Testament prophecy of the Servant of God (Mt. 14, 24; Is, 53, 13) and this handing over of Jesus Christ, in the light of the Old Testament, remains the central event of the «tradition». In the narration of St. Paul the first two elements of the «tradition» are interwoven and they refer to the concrete si­ tuation;39 and all these three aspects are then intimately rela­ ted to the fourth one, i.e. «the tradition»: «For I have received from the Lord what I also delivered to you, that the Lord Je­ sus on the night he was betrayed took bread...» (I Cor. 11, 23). Paul has not in mind a simple «handing over» of the original tradition, although he treats also of all that had been handed over right from the beginning. The affirmation of Paul: «1 ha­ ve received from the Lord...» alludes to Gal. 1, 11-12: «..., that the gospel which was preached by me is not man’s gospel. For I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ.» This «tradition» is to be understood in the background of an experience of an event, which the Apostle calls the body of Christ, present in the community, for which ‘this body’ has been handed over. (I Cor. 11, 24). What St. Paul «hands over»

39 «... on the night when he was betrayed.» (I. Cor. 11,13) There i surely the aspect of betrayal in this context, but in the context of Rom. 4,28, there is also the element of «being handed over» of Jesus from the part of God. In this context of St. Paul the aspect of betrayal has a particular character of actuality; it is not simply a reference to the past, it is rather an application of the past event to the present situation. THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 453 is not simply tradition, but he hands over an experience of his own in the community, where there is the «body of Christ», the presence of Christ. In this sense St. Paul joins inseparably the christological and ecclesial aspects in the concept of «tra­ dition», just as it is in the «Body of Christ». Consequently the «tradition» includes all those aspects in the christological and ecclesial horizon. The Eucharist therefore is the center of the living faith, when its celebration is well situated in its sacramental-liturgi­ cal Sunday event and in its context of «tradition», with all its meanings. Considering the «tradition» with its four constituti­ ve elements, as the real unifying ground of the Christian reve­ lation, one can contemplate already the guidelines for the study of fundamental theology. The fact of revelation, as a past event and as actual pre­ sence of the ultimate Word of God, is to be considered indis­ pensable in the study of fundamental theology in the sense, that the access to this fact or event of revelation can be found only within the boundaries of the «tradition», understood in all its composing elements. The mystery of Christ present and operating in the Church is approachable only in the context of this «tradition», which explains «the handing over» of Jesus Christ as the basis of the Church.40 The fundamental theology takes into consideration also the perceptibility of the ultimate Word of God, because the simple affirmation of the necessary religious dimension of man is not sufficient to show, that man do really perceive this ultimate revelation, taking place in the history. In the traditio­ nal structure of the fundamental theology there was always the problem of finding a link of the «demonstratio religiosa»

40 From this point of view certain traditional positions are to be called in question. The «demonstration Christiana» should not insist too much upon the question of «historical Jesus», without taking into consideration the specific character of the witness, given by the heralds of the Word in the New Testament. Only after considering the different aspects of the «tradi­ tion», a « justification» is to be made in front of the «historical reason». As regards «demonstratio catholica» it is not sufficient to show simply the un­ broken, formal continuity of a given church community, with its structures, to trace back the original church, founded by Jesus Himself. The authenti­ city and the authority of the Church are seen in its capacity to be transpa­ rent of the «tradition» in any given situation of the Church. The authority should not be an obstacle on the way of the transparency of the «tradition». 454 EDWIN DINIZ

with the treatises of the Revelation and Christology, including also the problem of their communication, in the Church.

b-Final Revelation

Christianity or the Christian hope has its foundation in Jesus Christ, who reveals himself to be the final or ultimate Word of God in the history; God has revealed everything defi­ nitively in Him for the salvation of mankind, according to the faith of the Christians, and the fundamental theology has to justify this critically in front of the historical and philosophi­ cal reason. But it would be imprudent from the part of Chris­ tianity to affirm, that it is the only true religion, excluding other religions from this right,41 because every great religion claims to be, in fact, in its own way, the only true religion; this attitude of possessing the truth can be extended to any ideo­ logy or philosophy of life. Such a claim of possessing the un­ conditional truth is unavoidable, at least implicitely, and con­ sequently there is always the real danger of living in an atmo­ sphere of intolerance, which can manifest itself in different forms in the society. Since there is variety and multiplicity of position in rela­ tion to the exclusive possession of truth, it is necessary to ha­ ve a point of reference in this horizon of religious confessions and philosophies of life. Such a point of reference is the expli­ cit confession of an historical event, caused by God Himself. Such a confession is found only in Christianity and in Islam. Islam sees this event in the handing over of a determined book, whereas Christianity finds this event in the selfrevela­ tion of God in a concrete man. When such a confession in one historical event comes in contact with the real ideological pluralism in the society, there is the possibility of three forms of reaction: - to close oneself in fideism and fundamentalism - to believe firmly in the defi­ nitive character of the revelatory historical event, considering it at the same time, as openness towards the pluralism on the level of the philosophies of life - to make everything relative

41 Cfr. in this respect, G u s t a v M e n s c h in g , Toleranz und Wahrheit in der Religion, Heidelberg, 1955; H. W a l d e n f e l s , Das Christentum im Streit mit den Religionen um die Wahrheit, in «HFTh», Bd. 2, pg. 241-265. THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY 455

and consequently abolish fundamentally the claim on the de­ finitiveness.42 When the definitive character of the Christian revelation is accepted, as the Christians do, then one has to admit, that the fundamental theology has to bear constantly in mind this «specificum» of the Logos of the Christian faith. At the same time the fundamental theology has to remain faithful to its re­ lation with the historical and philosophical reason. It has to justify historically, that an unique and unconditional Word of God is present in this world of contingency, opening to man new horizons of life, according to the salvific plan of God.

Conclusion

The point of departure in the study of fundamental theo­ logy is of utmost importance, in order not to enter the laby­ rinth of opinions, ideologies and philosophies. This point of departure is the historical revelation of God in Jesus Christ, who is the Saviour of all men, ‘who have access to the Father in the Holy Spirit and come to share in the divine nature. Through this revelation, the invisible God out of the abundan­ ce of His love speaks to men as friends and lives among them, so that he may invite and take them into fellowship with Him­ self.’ (Dei Verbum, 2) The revelation in Jesus Christ is to be understood in the context of «tradition», because only in this context there is the possibility of making the correct interpretation of the fact of revelation. The fundamental theology has to bear constantly in mind, that Jesus Christ is the definitive or final Word of God to mankind; this definitiveness should lead the theology not to fall in deism, fundamentalism or relativism but help it to re­ main open with its identity, ready to enter into fruitful dialo­ gue with all men of good will, walking on the way of truth.

42 On the argument of relativism, c f r . among others: G. D’Costa, Das Pluralismus-Paradigma in der christlichen Sicht der Religionen, in «ThG» 30 (1987) 221-231; J. H i c k and P. F. K n i t t e r (ed), The Myth o f Christian Uni­ queness. Toward a Pluralistic Theology o f Religions, New York, 1987; P. F. K n i t t e r , No Other Name? A Critical Survey o f Christian Attitudes Toward the World Religions, London, 1985. These works show the way of thinking of others and are useful for knowing the pluralism in the religious field too.