Ok, while I should be writing a paper for my class, I got distracted by the Internet (first Twitter -> article about Vatican Solar Energy -> Digg), and so I felt the need to comment on a blog article by an atheist. I don’t know if it will do any good or if it will even be read because there were already a bunch of comments and the article is not new. Also, some of the arguments I needed to express were too complex to fit in a blog comment, so I referenced some pretty deep works. So that my work is not a total waste of time, I’m putting the post here in case it may be of use to someone else.

St. Thomas Aquinas (1225-1274) has an answer to the question of why we don’t need to explain the origin of God, and it is not that he always existed. Indeed, Aquinas thought it possible, at least on philosophical grounds, that the universe had always existed (he did not know about evidence for the Big Bang of course). I recommend _On Being and Essence_ for an explanation. [http://www.fordham.edu/halsall/basis/aquinas-esse.html]

Also, regarding your title, “Science Learns. Does God?”, it is not a proper comparison, is it? Science is a discipline that studies the operation of the universe. In this case, the object of study is the universe. Science “learns” as the collective body of human scientists advance in their knowledge.

God created the universe, which came from his mind. He knew all about it before it ever existed. But the knowledge that God has does not fit into the discussion because it is not directly accessible to us. When it comes to the things of God, the proper thing to compare to science would be theology, which is the discipline that studies what God has revealed of himself. So if you ask the question, “Science Learns. Does Theology?”, the answer is yes. A good example of this is _An Essay on the Development of Christian Doctrine_ by Cardinal John Henry Newman [http://www.newmanreader.org/works/development/] and _Dei Verbum_ by the Second Vatican Council [http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html].

I then looked at some of the comments on the article on Digg, and ended up responding to one of the comments. I’m not sure why I did, except that I felt bad because he had received a rather terse and I thought unhelpful response from someone else. So, here is that comment and response.

Post by “Zephik”

In the bible, doesn’t it say that a rainbow is supposed to represent a promise that god will never flood the earth again or something like that? So… wouldn’t that be learning since he’s basically admitting he made a mistake?

I could be way off base here, I haven’t actually read the bible thoroughly or anything. I just remember reading something like that once upon a time ago.

My response

That’s a good question, Zephik. The usual understanding (or at least the Catholic understanding) is that God does not change in himself, but he does change the way he deals with humanity because humanity changes. An imperfect analogy is that parents change the way they deal with their children as the child grows up. You don’t let a little child cross the street by himself, but you don’t keep the same rule for teenagers.

So, in the case of the flood, evidently there was a time in human history when the flood was the right thing for God to do, but he could foresee that it would not ever be necessary again, so that is the basis of God’s promise.

Another thing to realize, is although we Catholics believe the most ancient Bible stories, like that of the flood, reveal truth about God, we also recognize that they do so in the context of a primitive understanding of God and the universe. God speaks in the Bible through human authors that are subject to real human limitations. The amazing thing is that despite that fact, God reveals deep and important truths in the Bible.

We had beautiful Holy Thursday and Good Friday liturgies at the Cistercian Abbey, with music from the monks and from the University of Dallas Collegium Cantorum choir. Here is a PDF of some of the chants.

I don’t intend for this to be a Catholic news blog, there are others who do that better than I could. However, I want to share this article because it clearly shows how people can get a distorted picture of the Catholic Church by just reading the headlines.

I really like the Pope’s prayer intentions, which he shares each month as a guide to prayer for the whole Church. Here they are for March, thanks to the American Papist blog.

Pope Benedict’s general prayer intention for March is: “That the role of women may be more appreciated and used to good advantage in every country in the world”.

His mission intention is: “That, in the light of the Letter addressed to them by Pope Benedict XVI, the bishops, priests, consecrated persons and lay faithful of the Catholic Church in the Popular Republic of China may commit themselves to being the sign and instrument of unity, communion and peace”.

The following quote from G.K. Chesterton appeared in the latest issue of Slave!, the newsletter from St. Mary the Virgin parish where my wife and I were received into the Catholic Church.

You cannot chip away the statue of a mother from all round that of a new-born child. You cannot suspend the new-born child in mid-air; indeed you cannot really have a statue of a new-born child at all. Similarly, you cannot suspend the idea of a new-born child in the void or think of him without thinking of his mother. You cannot visit the child without visiting the mother. If we are to think of Christ in this aspect at all, the other idea follows as it followed in history. We must either leave Christ out of Christmas, or Christmas out of Christ, or we must admit, if only as we admit it in an old picture, that those holy heads are too near together for the haloes not to mingle and cross.

44. What would be the lessons of history as to the use of philosophy by theology? Philosophy is a tool that can be adapted to serve Theology by providing ways to think of the truths that have been revealed to us. However, Theology must not conform itself to a Philosophy that is isolated from Revelation.
45. What does the Vatican II Decree on Priestly Formation (Optatam Totius) say about the teaching of dogmatic theology? First the seminarian should be given a solid foundation in philosophy “guided by the philosophical tradition of lasting value” (N. 15), but then they should be taught to engage modern developments. This is in contrast to the typically closed nature of the pre-Vatican II Positive-Scholastic method. In theology, they are to be taught under the guidance of the Magisterium, including diligent study of the scripture, “which ought to be the very soul of all theology.” The following order should be used, first treat the Biblical themes, then the Fathers, followed by later history of dogma, including its relation to the general history of the church. “Then, in order to throw the fullest light possible on the mysteries of salvation, let them learn through speculation guided by St. Thomas to enter into them more deeply and see how they are interconnected, to recognize how they are present and active in liturgical celebration and in the whole life of the church.” (N. 16) This contrasts with the Positive-Scholastic method which starts with a dogma and finds proof texts from Scripture and Tradition to support it.
46. How does Vagaggini describe the Christological-Trinitarian dialectic as found in the New Testament, the Early Fathers, and the Liturgy? How does this presentation of the economic trinity relate to the immanent Trinity? Vagaggini’s concern is that typical Western thought does not take seriously enough the real distinction of the three Persons in God because of the Western tendency to first think of one God, and then trying to think of three persons. This way of thinking tends towards the God of the philosophers or of the Old Testament. His suggestion is that the New Testament, the Early Fathers, and the Liturgy begin with the three persons, and the unity of nature is then considered at a secondary level. He finds what he calls the “recapitulatory formula” of “a, per, in, ad” (Latin for “from, through, in, to”) which refers to the idea that we receive grace and blessings from the Father, through Christ, and in the Holy Spirit, so that we have access to the Father. This pattern is found repeatedly in the NT, Early Fathers, and the Liturgy. This is the Economic Trinity, which sees the Trinity in relation to our salvation. However, we must not make the mistake of the process theologian that says that God needs us in order to be complete. The Immanent Trinity gives a view of the three persons in relation to each other, and shows that God is complete within himself, and does not need to create.

37. How could you characterize the theology of the Council of Trent, 1545-1563? The council was focused not only on countering the Protestant Reformation but on reform of the Catholic Church, based theologically on the positive fruits of Renaissance Humanism - like the recovery of Biblical and Patristic sources - and of Second Scholasticism, especially of Thomas Aquinas.
38. How did a properly understood legitimate specialization within theology, especially Catholic, c. 1500-1700, lead to a deplorable separation between various theological disciplines? Specialization led to disintegration such that Dogmatic Theology did not refer to Scripture and Biblical Theology did not refer to doctrine. Other specializations such as Moral and Speculative Theology were similarly isolated. Rather than specializing in one discipline, but drawing from and informing the others, attention was exclusively focused within each division.
39. What movements of renewal (ressourcement) in the nineteenth and twentieth centuries made way for Vatican II?
    1. The first is the Biblical Renewal began in the 19th century. Important to the beginning was Leo XIII’s encyclical on the Study of Holy Scripture, Providentissimus Deus (1879) and the Modernist crisis (ca. 1900-1910). It was a recovery of both historical-critical study and theological (including spiritual) interpretation. It was Pius XII’s encyclical, Divino afflante Spiritu (1943) that allowed limited use of the historical-critical method. The Vatican II Constitution on Divine Revelation (Dei Verbum) reflects this movement, as does the strong Biblical foundation of all of the Vatican II documents.
    2. The second is the Liturgical Movement, which began in the 19th century in connection with the Monastic renewal. It took on a stronger pastoral dimension since ca. 1900 (e.g. Piux X, Dom Lambert Beauduin, O.S.B.). The flowering of the movement, especially in Belgium, Germany, Austria, and France occured even during WWII. Pius XII’s Mediator Dei (1947) had numerous reforms, including restoration of the Easter Vigil, reduction of the Eucharistic fast, and increased use of the vernacular. The Vatican II Constitution on the Liturgy indicated the central importance of worship in the life of the Church.
    3. The third is the Patristic Renewal, which was preceded by the work of John Cardinal Newman and the Tübingen school. From this movement in the 19th century came editions of the works of the Fathers: e.g. J.P. Migne, ed., Patrologia Latina (221 vols., 1844-1857); Patrologia Graeca (162 vols., 1857-1866) in France, as well as great series of vernacular translations. In the 20th century, editions and translations continued, and several theologians made Patristic theology and spirituality as relevant for today. E.g. Henri de Lubac, Jean Daniélou, Hans Urs von Balthasar, Hugo and Karl Rahner. This movement encountered opposition by Labourdette, Garrigou-Lagrange, and others who were concerned that it was “Nouvelle Théologie” (new theology). Pius XII in Humani Generis (1950) warned against some aspects of the Nouvelle Théologie, but the Patristic renewal continued. Vatican II was strongly influenced by Patristic sources (with frequent quotation). This is reflected in the doctrinal documents (on Revelation, Church, Liturgy) and the liturgical reform.
    4. The fourth is the Revival of Scholasticism, particularly Thomism, which began in the 19th century in the theological schools (Jesuits, Franciscans, Dominicans, Seminaries, and Catholic Universities). The Vatican I Dogmatic Constitution, Dei Filius (1870), on Faith and Reason followed Thomas Aquinas providing a balanced synthesis rejecting both Fideism and Rationalism. Shortcomings of this movement included sometimes an exclusivist mentality, having little understanding of the value of other movements in the Church. Contributions include the recovery of the authentic thought of Thomas Aquinas in both philosophy and theology, as both a traditional and original synthesis of faith and reason. It also confronted modern problems and dialogued with modern-contemporary thought.
40. What movements of dialogue (aggiornamento) made way for Vatican II?
    1. Dialogue with Modern-Contemporary Philosophy, reflected in personalistic and existential tone of Vatican II documents. The need for dialog with contemporary thought confirmed in Training of Priests and Constitution on the Church in the Modern World.
    2. The Social Teaching of the Church, reacting to rapid economic, social, and political changes, and the rise of Marxism.
    3. Ecumenism started with non-Catholics and originally the Catholic Church had a negative attitude towards it. Gradually a more positive attitude developed in the 20th century.
41. In spite of these preparatory movements, what was the prevailing method of most textbooks of Dogmatic Theology? Positive-Scholastic
42. How would you summarize the proper theological understanding of Vatican II as opposed to conflicting misinterpretations? Vatican II must be seen in the light of these movements of Ressourcement and Aggiornamento as part of the natural development of the Church as she responds to a changing world. The common misunderstanding is that Vatican II is a radical break with the past, which generates two different reactions. The first is the conservative reaction that sees the Church as having taken a wrong turn with Vatican II, with traditionalist schisms being the extreme example. The second reaction is that Vatican II means we have a whole new church where anything goes, resulting in liturgical and theological “experimentation”. Pope Benedict XVI is responding to both groups by emphasizing the continuity of the Church, before and after the council.
43. How would you describe the scene of Catholic theology after the Second Vatican Council? Unfortunately, the reform movements that led up to the council did not continue after the council. In the Biblical movement, the Historical-Critical method dominated and the theological and spiritual aspect was lost. In the Liturgical movement, liturgical experimentation took place that looked outside of the Church to non-Catholic and secular inspirations rather than taking advantage of the insights into the liturgical tradition that had been gained in the previous decades. The Patristic movement also declined, although it began to be taken up again among non-Catholic Christians. However, as we enter the 21st century, we are seeing these down-turns reverse, with Biblical, liturgical, and Patristic renewals among the younger generations.

27. What was the prevalent form of Medieval theology before (and partly parallel to) the rise of Scholasticism? Monastic Theology. What were its main characteristics? It was oriented toward fellow monks, consisting of in Biblical commentaries and teaching on Christian perfection and the progress in virtue. Characteristic of Monastic Theology is Lectio Divina (Divine Reading): Lectio (read), Meditatio (meditate), Oratio (pray), Contemplatio (contemplate).
28. What are the main periods of Medieval Scholasticism? Early Scholasticism was in the eleventh and especially the twelfth centuries. High Scholasticism was in the thirteenth century. Late Scholasticism, with prevalent Nominalism was in the fourteenth and fifteenth centuries.
29. What were the main factors contributing to the rise of Scholasticism? Urbanization, the rise of cathedral schools and universities, and the appropriation of the whole of Aristotle’s philosophy.
30. What was the most widely used “textbook” in Medieval Scholasticism? The Sentences of Peter Lombard, ca.1100-1160.
31. How can High Scholasticism be characterized using the lectio - quaestio - disputatio - resolutio? This was the pattern of study in the schools. In some sessions, the professor (magister) would read and comment on a particular (lectio). But there were other sessions where the the professor would pose a question (quaestio) which was then debated by the other faculty and advanced students (disputatio). From this process, the students would learn skills of argument. Finally, the professor would provide a resolution (resolutio). This could cause a focus on resolving controversies and winning arguments, which is in contrast to the focus on spiritual development found in Patristic and Monastic Theology.
32. Who were three of the greatest theologians - and founders of schools - in High Scholasticism? St. Thomas Aquinas, Dominican, c. 1224-1274: Thomism; St. Bonaventure, Franciscan, 1217-1274: Neo-Augustinianism; John Duns Scotus, Franciscan, 1265-1308: Scotism.
33. What was the most influential school of Late Scholasticism? The “Nominalism” of the Franciscan, William of Ockham, 1285-1347.
34. What were the central philosophical and theological tenets of Nominalism? Nominalism doubted the existence of universal concepts. It did not reject Scripture, but it did reject the Theological/Philosophical synthesis which had been characteristic of earlier Theology. That is, Nominalism said that Theology should not be tainted by profane Philosophy, and that Philosophy done correctly should have no reference to Revelation.
35. How would you characterize, from a theological point of view, the spirit and contributions of Renaissance Humanism (fifteenth and sixteenth centuries)? A return to the original languages, especially of Scripture, and an interest in history.
36. When did the so-called Second Scholasticism flourish? The fifteenth to the seventeenth centuries.

23. What were the main human cultural resources of Patristic theology? Early Christianity drew from Jewish culture. From the Greek and Roman culture was taken rhetoric, literature, and some Hellenistic Philosophy, which was Stoicism as well as Middle- and Neo-Platonism.
24. Instead of speaking of a “Hellenization of Christianity” in a pejorative sense, how and with what results did the Fathers make use of Hellenistic philosophy in their theology? Rather than Christianity being turned into Hellenism, Hellenistic philosophy was Christianized and used for apologetic and theological purposes. What was true in Hellenism was used, and the rest was ignored or adapted. The proof of this is that the Hellenistic and Christian concepts of God are radically different. Also, philosophical terms such as “physis” and “hypostasis” are somewhat redefined for their use in Christian theology.
25. What were the main organizing principles of Patristic theology? The first organizing principle of Patristic theology is salvation history. Central to this is the “Economic Trinity”, which looks at the three persons in the Godhead in their relationship to the work of salvation. God the Father saves the human race through Jesus Christ, the Son, in the Holy Spirit so that we may by the power of the Holy Spirit, through the mediation of Christ, have access to the Father. The second principle is Trinitarian Theology in terms of the “Immanent Trinity”, which looks at the three persons in relation to themselves. The third is the hierarchy of being, which distinguishes different levels of being, with the primary division being uncreated and created. Among the created are the spiritual and material being, with human beings uniquely occupying both sides. The fourth principle is progress in the spiritual life, e.g. The Life of Moses by Gregory of Nyssa.
26. Which branch of Christianity continued Greek Patristic theology? Byzantine theology until 1453; Eastern Orthodox theology in general, though with modifications and a certain anti-Latin, anti-Roman bias.