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Chieti Document, nn. 15, 17. Chieti Document, nn. 18-19. 66 McPartlan, A Service of Love, 83. In my paper, “Primacy and Eucharist: Recent Catholic Perspectives,” in John Chryssavgis, ed., Primacy in the Church: The Office of Primate and the Authority of Councils (Yonkers NY: St Vladimir’s Seminary Press, 2016), vol. 1, 217-236, I compare and contrast the understandings of universal primacy of Zizioulas, who relates it to Trinitarian theology, as seen above, and Ratzinger, who prescinds from such an argument and relates it primarily to the Eucharist, referring to the Trinity only to identify the ultimate reason why the Christian life and office in the Church have a communional or “pluralistic” structure (see above, note 7), rather as Vatican II itself simply evokes the perichoresis of the three divine persons when it relates the Church to the Trinity (see above, note 45). For a valuable study of Ratzinger and Zizioulas with regard to the link between the Church and the Trinity, see Volf, After Our Likeness: The Church as the Image of the Trinity. 67 Pope Francis, Address to the Leadership of the Episcopal Conferences of Latin America, Rio de Janiero, 28 July 2013, 5.4. 68 See Pope Francis, Meeting with Clergy, Consecrated People and Members of Diocesan Pastoral Councils, Assisi, 4 October 2013, 2; Address to Recently Appointed Bishops, Rome, 19 September 2013, 2b. For an extensive study of the sensus fidei, see the recent document of the International Theological Commission, Sensus Fidei in the Life of the Church (2014). 69 Pope Francis, Address on the 50th Anniversary of the Synod of Bishops, 17 October 2015, with a final quotation from Vatican I, Pastor Aeternus (1870), ch. 4 (DH 3074); see also LG 25. 70 See also Vatican I which, in defining both papal primacy and infallibility, said that “the supreme power of teaching is ... included in [the] apostolic primacy [of] the Roman pontiff” (Pastor Aeternus, ch. 4, DH 3065). 71 International Theological Commission, Theology Today: Perspectives, Principles, and Criteria (2012; hereafter TT), n. 39. The present author was a member of the ITC 2004-2009 and 2009-2014. 72 There is much practical wisdom regarding bishops and theologians, their respective callings and the relationship between them in the article by Cahal B. Daly, who was both bishop and theologian: “Theologians and the Magisterium,” The Irish Theological Quarterly 43(1976), 225-246; reprinted as a booklet, Theologians and the Magisterium (Dublin: Veritas, 1977). 73 See Irenaeus, Adversus Haereses, 4, 26, 2. 74 First Vatican Council, Pastor Aeternus, ch. 4 (DH 3074). 75 In an address to theologians a short time after the close of Vatican II, Pope Paul VI said that theology is, “to a certain extent, a mediator between the faith of the Church and the Magisterium,” and he asked theologians for their help and collaboration with himself and with all bishops “in maintaining and defending Catholic truth and in giving public witness to it” (Pope Paul VI, Discorso ai partecipanti al Congresso Internazionale di Teologia del Concilio, 1 October 1966; see also Daly, Theologians and the Magisterium, 19, 27). 76 See Paul McPartlan, “Dei Verbum at the Heart of Vatican II,” Chicago Studies 56(2017). 77 St Anselm, Proslogion, Proemium: “fides quaerens intellectum.” 78 In a somewhat similar way, referring to liturgy as “the ritualized response by the body of Christ to the activity of the Trinity,” David W. Fagerberg says that “[t]his response is itself, in its ritual form, theological.” Calling this form of theology theologia prima, and referring to all practitioners of liturgy, namely all baptized members of the body of Christ, as “liturgists,” he says, therefore, that “[e]very liturgist is called to be a theologian (even if not of the academic variety).” “[T]he community’s transformation in liturgical encounter with God is ... truly ... a theologia prima, and Christian theology arises from the Church-at-liturgy.” (Theologia Prima: What is Liturgical Theology? 2nd ed. [Chicago/Mundelein IL: Hillenbrand Books,2004], 7-8, 15, 63). 79 See TT 39, footnote 87. 80 See also, ITC, Sensus Fidei in the Life of the Church, nn. 81-84. 81 Pope Francis, Evangelii Gaudium, n. 20. 82 The danger of doing theology somewhat in the abstract even within the Church is a real one. Pope Francis calls it “desktop theology”, and he often criticizes it. “[G]ood theologians, like good shepherds, have the odour of the people and of the street and, by their reflection, pour oil and wine onto the wounds of mankind.” Pope Francis, Letter to the Grand Chancellor of the Pontificia Universidad Católica Argentina, 3 March 2015. 83 John Henry Newman, ‘Preface to the Third Edition’, in The Via Media of the Anglican Church, ed. H. D. Wiedner (Oxford: Clarendon Press, 1990), 10-57, here at 26-27; see also TT 42. 65
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