This is a two volume set Volume 1: Sources of Theological
Knowledge, God, Creation and the Supernatural Order Volume 2: The
Fall, Redemption, Grace, The Church, The Sacraments, The Last
Things Henry Edward Cardinal Manning writes: Dr. Wilhelm and Fr.
Scannell have conferred upon the faithful in England a signal boon
in publishing Scheeben's scientific Dogmatik in English, and
condensing it for careful and conscientious study. St. Anselm, in
his work, "Cur Deus Homo?" says, "As the right order requires that
we should first believe the deep things of the Christian faith
before we presume to discuss them by reason, so it seems to me to
be negligence if, after we are confirmed in the faith, we do not
study to understand what we believe." The Dogmatik of Scheeben is a
profuse exposition of the deep things of faith in the light of
intelligence guided by the illumination of the Church. Although, as
Gregory of Valentia teaches, in accordance with the Catholic
schools, that Theology is not a science proprie dicta, because it
cannot be resolved into first principles that are self-evident,
nevertheless it is higher than all sciences, because it can be
resolved into the science of God and of the Blessed, known to us by
revelation and faith. Theology may for that cause be called wisdom,
which is higher than all science, and also it may be called science
for many reasons. First, because, if it be not a science as to its
principles, it is so as to its form, method, process, development.
and transmission; and because, if its principles are not evident,
they are in all the higher regions of it infallibly certain; and
because many of them are necessary and eternal truths. Revelation,
then, contemplated and transmitted in exactness and method, may be
called a science and the queen of sciences, the chief of the
hierarchy of truth; and it enters and takes the first place in the
intellectual system and tradition of the world. It possesses all
the qualities and conditions of science so far as its
subject-matter admits; namely, certainty as against doubt,
definiteness as against vagueness, harmony as against discordance,
unity as against incoherence, progress as against dissolution and
stagnation. A knowledge and belief of the existence of God has
never been extinguished in the reason of mankind. The poly theisms
and idolatries which surrounded it were corruptions of a central
and dominant truth, which, although obscured, was never lost. And
the tradition of this truth was identified with the higher and
purer operations of the natural reason, which have been called the
intellectual system of the world. The mass of mankind, howsoever
debased, were always theists. Atheists were anomalies and
exceptions, as the blind among men. The theism of the primaeval
revelation formed the intellectual system of the heathen world. The
theism of the patriarchal revelation formed the intellectual system
of the Hebrew race. The theism revealed in the incarnation of God
has formed the intellectual system of the Christian world.
"Sapientia redificavit sibi domum." The science or knowledge of God
has built for itself a tabernacle in the intellect of mankind,
inhabits it, and abides in it The intellectual science of the world
finds its perfection in the scientific expression of the theology
of faith. But from first to last the reason of man is the disciple,
not the critic, of the revelation of God: and the highest science
of the human intellect is that which, taking its preamble from the
light of nature, begins in faith; and receiving its axioms from
faith, expands by the procession of truth from truth. The great
value of Scheeben's work is in its scientific method, its
terminology, definitions, procedure, and unity. It requires not
only reading but study; and study with patient care and
conscientious desire to understand. Readers overrun truths which
they have not mastered. Students leave nothing behind them until it
is understood.
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