REVELATION AND THEOLOGY

EDWARD SCHILLEBEECKX

Summary (Pgs. 95-114)

1. Evolution of the Term Theology

The word Theology in the ancient world was referred to mythical stories of God and
meteorology- which dealt with the divine heavenly bodies. Later Aristotle raised Theology to
the level of philosophical science which was concerned with the highest cause. Aristotle used
it in a sense to speculate about Gods. But later in the Hellenistic period the word was used in
the context of emperor worship- to venerate the emperor as God. This thought continued till
the patristic period.

In the Patristic period, the word Theology did not arrive at its full meaning. It was a pagan
concept i.e. worships of the emperor God and therefore the concept was not accepted into
Christianity. It was Eusebius who played the role of Christianizing the concept of theology by
his phrase, “Theology according to Christ,” Sermo de Christi Deo. Hence 4th Century
onwards the Greek Fathers used the term Theology in the sense of Sermo de Deo Vero
(Treaties on true God). In the period between Aquinas and Duns the term Theology was used
technical for what was previously known as Sacra Doctrina. In the Middle ages the Sacra
Doctrina was divide into independent disciplines thus giving rise to various types of
theological disciplines such, Mystical Theology, Positive and Scholastic Theology,
Apologetic Theology and Dogmatic theology.

2.2 Faith as Basis of Theology as a Science

The author explains how religion is a personal communion between God and Men; and this
communion is possible only through God’s grace and revelation which is to be accompanied
by faith. God revealed to us in history and we know this through the scriptures and traditions.
The historical revelation is divided into two phases: Constitutive phase of revelation (where
Christ appeared in human form as the public revelation of God both in history of the Old
testaments and in his personal completion of human action. These phase ended with the
apostolic period) and Explicative and continuing phase of revelation (a phase where God
reveals to humanity through the saving history of the church; in her activity and her
kerygmatic word).
2.3 Faith as an Inner Demand for Theology

The act of faith is both Subjective and Objective i.e. from the point of view of the believer
and the content of faith.

2.3.1 The Subjective aspect

Subjective faith is intrinsic. Augustine and Aquinas defined the act of faith as a synthesis of
consent and intellectual speculation. Consent in faith gives no room for doubt whereas
intellectual speculation which involves the mind is never satisfied with intrinsic reasons it
craves for something objective and external. Therefore faith in subject context would mean
that both consent and desire to understand (Intellectual speculation) must go hand in hand.

2.3.1 The Objective aspect

If there was no external evidence the act of faith and theology would not be possible. Though
the content of faith is a mystery to the human mind it does not mean it is useless, because
God revelation is meaningful and he revealed himself in human history through concept,
images, words etc.

2.3.1 Scientific Extension of the Reflection that is inherent in the Life of

Faith.

Reflection is inherent in the life of faith can be encountered in the faithful but if this
reflection is extended to deliberate, methodical and systematic it becomes theology.
Therefore theology is something that is inherent. If this theology is extended to the level of
critical thinking it becomes scientific. Theology as a science is not only concerned with the
phenomenon and factual data like other sciences rather it is concerned with the task of
throwing light on the reality of revelation through faith, therefore without faith there can be
no scientific theology.