Fall 1964

Page 79

192 Chkago Studies

zation we have inherited practically autonomous treatises in fundamental theology, dogma, church history, moral, canon law, ascetics, pastoral, liturgy, missiology, patmlogy, history of dogma, all copiously subdivided. Viewed positively, these dis路 tinct sciences have progressed and have gained new richness in the past eighty years; but from the aspect of their teaching, they have complicated the course of theology. The desired unity is found neither on the scientific level nor in its pedagogical as路 pects. Some will object that there is indeed a true unity in the course of theology: a simple architecture of treatises, built on the old schema of the creeds or of the Sentences, with some renovations. And they find testimony of this unity in our manuals of theology or in the systematic index of the new Denzinger-Schonmetzer. But I believe that among students, the impression of multiplicity prevails; the casual order of the dogmatic course, the scattering of secondary courses-these occupy the consciousness of the student and smother the weak impressions of unity. If in the study of dogma a certain unified line of development is still preserved, somewhat dependent upon the outline of the creed, the other in路 teresting and current disciplines--Scripture, liturgy, ascetics, moral--eannot be incorporated into this unity. Above all, a deep division persists between the academic sciences and the gospel which the students will later have to live and proclaim as priests. We should also note that students make this same objection to a dry, technical study of exegesis. For almost thirty years the great search of kerygmatic theology has been to bridge the gap between the scientific study of theology and life; but the chasm is only deepened by setting a kerygmatic theology alongside a scientific one. Today protagon路 ists of this movement state that all theology must be kerygma tic, aimed toward the proclamation of the Christian mystery, and that the class cannot be remote from homily and meditation. Once again there is a searching for reconciliation between the lectio monastica and the lectio scholastica, as in medieval times. And in Vatican II many have expressed the need for theology to be essentially pastoral, not falsely divided between theoretical and practical viewpoints.