Page:Catholic Encyclopedia, volume 13.djvu/666

 SCIENCE

604

SCIENCE

oiF faith a31 over the world. Those who stand aloof and see in the Church nothing but a human institu- tion, hke the old Roman Empire for instance, may be consistent in condemning the Catholic position; at the same time they cannot help seeing even greater consistency in the Cathohc point of view. To submit one's understanding to a doctrine supposed to be Divine and guaranteed to be infallible is undoubtedly more consistent than to accept prevailing postulates of science, or national doctrines, or a passing public opinion. Cathohcs must be permitted to interpret in their own favour what the Scripture says about the light of faith, the darkness of error, and the hberty of truth.

II. The Teaching Body and the Ecclesia Discens. — The teaching and hearing bodies of Christ's Church are technically called "ecclesia docens" and "ecclesia discens". (1) The distinction between the teaching body of the Church and the body of hearers was made by its Founder in the command: "Going therefore, teach ye all nations" (Matt., xx^'iii, 19); "he that heareth you. heareth me" (Luke, x, 16). The same division is illustrated by St. Paul in the comparison between the human body and the mystical body of Christ: "If the whole body were the eye, where would be the hearing?" (I Cor., xii, 17). The office of teaching was communicated to the Church together with the dignity of priesthood and the authority of government. The trii:)le power rests in St. Peter and the Apostles and their legal successors. The Divine office of teaching is not to impart scientific conviction, it is to give authoritative declaration, and the response to it, on the part of the hearers, is not science but faith. The Church may even use her ruling power to support her teaching. All this is exemplified in the early Christian centuries. The Twelve Apostles were not conversant with the schools of Athens, of Alexan- dria, or of Rome. St. Paul, who was called later, was probably the onlj' scholar among them; and even he professes that his preaching was not in the persuasive words of human wisdom (I Cor., ii, 4). He used his power against Hymeneus and Alexander, who had made shipwTeck concerning the faith (I Tim., i, 20), and exhorted Timothy to use the same authority against those who would not endure sound doctrine (II Tim., iv, 3). The Apostle St. John blamed several bishops of Minor Asia for not removing false teachers (Apoc, ii, 14-20).

(2) The partition of the Church in two bodies, one teaching and one hearing, does not exclude science from the latter, any more than it necessarily includes it in the former. The assent of faith is a rational act ; before it can be made, it must be known for certain that there is a God, that God has spoken, and what He has spoken. The Apostles, the early Fathers, councils, and popes bear witness to it (Pesch, see below, pp. 18-22). St. Peter wants the faithful to be ready always to satisfy every one that asketh a reason of that hope which is in them (I Pet., iii, 15). St. Augustine asks: "WTio does not see that knowledge precedes faith? Nobody believes unless he knows what to believe". The following is the declaration of the Vatican Council (Sess. Ill, de fide, cap. 3): "To render the service of our faith reasonable, God has joine<l to the interior actions of the Holy Ghost ex- terior proofs of His revelation: Divine facts, miracles Bfipecially and prophecies, which are speaking wit- nesses of His infinite power and wisdom, unfailing testimonies of Divine revelation and adaf)l('d (o the understanding of every one". Innocent XI explicitly condemned the opinion that mere j)robability in the knowledge of revelation is sufficient for the sui)er- natural a-ssent of faith. Pius IX demands that human reason should inquire conscientiously into the facts of Divine revelation, to make sure that God has

3)oken, in order to render Him, according to the Apos- e, a reasonable Bcrvice,

In the knowledge of the premises of faith, man has to progress with age and education. The child cannot give supernatural assent of faith to what parents or teachers saj', until its mind is sufficiently developed to be sure of the existence and contents of Divine revelation. Again, the knowledge that may suffice for a child will not do for a man. He must apply his mental faculties and interest himself in the founda- tions of his faith. The i^rudence of his mind should equal the simplicity of his will. Prof. Heis used to have the catechism on his desk beside the scientific books. Progress of knowledge is especially com- mendable in parents, teachers, students, above all in professors of theological science and in ecclesiastical dignitaries. Under their scientific methods the pre- mises of faith have become a special branch of theol- ogy, called apologetics.

(3) The contents of faith should be penetrated as far as mental faculties and Divine grace allow. Rev- elation points out the eternal destiny, shows the way, and gives the means; it warns against eternal loss, helps in temiitation, and shields from evil. Without knowledge tliore is no interest, and the consequence is forgetfulness of th(> main purpose of hfe. Hence the duty of all men to listen to God, to meditate on His words, and to understand them in a way. The highest acts of mercy and charity are teaching the ignorant and correcting the erring. The study of revealed truth and the propagation by word and writing of the knowledge thus acquired was practised in the Church at all times and by aU classes. Owing to this stud}^ the Divine deposit of faith has grown into a scientific system which, in clearness and firmness of structure, is not equalled by other branches of knowl- edge. From the frame of that system stand out in bold relief the deep mysteries, beyond human com- prehension, indeed, but well defined in meaning and safe against objections. It must be remembered, though, that divines and doctors, as such, do not con- stitute the teaching body of the Church; they all be- long to the "Ecclesia discens". Theology as a sci- entific system, with propositions, arguments, and objections, is not the direct object of the "Ecclesia docens". She leaves it to specialists, with all manner of encouragement and direction.

(4) The dangers against faith. — Since faith, as the foundation of eternal life, is a supernatural virtue, it is exposed to temptation hke all other virtues. Some difficulties are inherent in the deposit of faith, others arise from outside. A revealed truth may appear contrary to the mind as unintelligible, like the mys- teries, or repugnant to the will as entailing unwelcome precepts. Ti'iiii)tatins from outside may be the con- stant hostility of the world towards the Church, dis- crimination against Catliolics, falsification of history, anti-Christian and infidel literature, scandals within, and defections from, the Church.

From her positive and exclusive right to teach all nations whatsoever Christ has commanded the Apostles (Matt., xxviii, 19-20), the Church necessarily derives also the right of defence. To protect her flock against dangers of faith she calls in the full authority of her ruling i)ower, with its subdivisions of legislation, judiciary, and administration. By this jjower she regulatcw the appointment and removal of religious teat^hers, the admission or prohibition of religif)us do(!trines, and even methods of teaching, in word or writing.

III. The Holders of the Teaching Office. — These are the pope and the bishops, as successors to St. Peter and the Aj)ostles. Tlie promise of Divine a.ssistanco was given together with the command of teaching; it rests, therefore, in the same subjects, but is restricted to official, to the exclusion of private, acts regarding the depf)sit of faith.

(1) Th(! official activity of teaching may be exer- cised either in the ordinary, or daily, magislerium, ox